pi: ly CE TO^\x.  J. 


I     No.  Case,     Div, 

I     No.  Shelf,    c     .• 

Section 

No.  Booh. 


Nir 


The  John  M.  Krebs  Donation. 


sec 


THE 


HQMILIST 


^  Stxm  Df  Bmwn  for  |uaxl)trs  anb  f  agnun. 


ORlGINx\L  AND  SELECTED. 


By    E  R  AV  I  N    house,    A.  M. 


^ tm    g  0 r  If : 

PUBLISHED  BY  CARLTON  &   PORTER, 

200   MULBEEEY-STREET. 
1860. 


Entered  according  to  Act  of  Congress,  in  the  year  1860,  by 
CARLTON    &    PORTER, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 
Southern  District  of  New- York. 


PEEPACE. 


Some  five  years  since,  through,  the  agency 
of  a  London  friend,  I  came  into  possession 
of  a  large  number  of  English  serial  publica- 
tions, chiefly  of  a  theological  type.  It  was 
suggested  that,  by  a  revision,  and,  in  some 
cases,  by  a  reuniting  of  certain  discourses 
contained  in  these  numbers,  a  volume  of  ac- 
ceptable character  could  be  prepared  for 
American  readers.  The  work  was  accord- 
ingly undertaken,  and  prosecuted  at  intervals 
during  the  five  years  referred  to.  The  result 
is  the  present  volume. 


4  PREFACE. 

While  the  homilies  or  sermons  furnished 
are  not  as  long,  averaging  but  about  seven 
pages  each,  nor  yet  as  elaborate  as  some 
modern  j)rinted  discourses,  they  are  not  in 
the  technical  sense  sketches  or  bony  skele- 
tons. It  would  be  a  violation  of  the  princi- 
ples of  good  taste  to  pass  complimentary 
remarks  on  the  few  original  specimens  which 
occur  in  the  body  of  the  work;  at  the  same 
time  the  reader  must  allow  me  to  say  of 
the  greater  number  of  edited  homilies,  that 
they  possess  the  elements  of  suggestiveness  in  * 
a  degree  quite  above  ordinary.  It  is  scarcely 
possible  for  the  mind  to  examine  them  with- 
out being  quickened. 

For  the  sake  of  presenting  as  great  a 
number  of  homilies  as  possible,  almost  all 
anecdote  and  amplified  illustration  have  been 
dropped.  It  is  vastly  easier,  as  the  experi- 
ence, I   believe,    of  most   ministers  will   bear 


FKEFACE. 


witness,  to  find  anecdotes  than  thoughts.  A 
want  of  the  age  is  things^  not  words — healthy 
saplings,  just  rising  into  light  and  "strug- 
gling into  shape,"  not  lifeless  limbs,  however 
exquisitely  carved  or  brilliantly  polished.  The 
former  may  grow,  the  latter  must  rot. 

My  acknowledgments  are  specially  due  to 
Rev.  D.  Thomas,  Rev.  Joseph  Parker,  Rev.  J. 
Page  Pigg,  Rev.  Baldwin  Brown,  and  others 
of  England,  for  many  valuable  suggestions, 
and  much  of  the  matter  of  the  volume.  Per- 
sons who  are  familiar  with  the  sermons  of 
the  late  F.  W.  Robertson,  A.M.,  will  observe 
the  transference  of  part  of  one  of  his  dis- 
courses in  the  homily  on  the  Prodigal  and 
his  Brother. 

While  the  work  is  free  from  sectarian  bias, 
care  has  been  exercised  to  maintain  a  healthy 
evangelical  tone.  That  the  true-hearted,  the 
hard-working,  and  the  genuine  Gospel  teacher. 


6  PREFACE. 

as  well  as  the  earnest  and  thoughtful  lay- 
man in  all  denominations,  may  find  the  vol- 
ume worthy  of  attention  and  study,  is  my 
highest  wish.  E.  H. 

Cincinnati,  Aprils  1860. 


CONTENTS. 


Pass 

"What  hinders  the  Gospel — Negative  Aspect.  .  .1  Cor.  ix,  12.    11 

What  hinders  the  Gospel  —  Positive  Aspect 1  Cor.  ix,  12.    24 

The  Prosperous  Pool Luke  xii,  16-18.    45 

The  Fiery  Furnace Daniel  iii,  16,  18-25.     55 

Looking  for  a  Man Jer.  v,  1.    63 

Sufferings,  etc.,  of  Christ Matt,  xvi,  21-23.    68 

The  Honest  Skeptic,  etc John  xx,  24^29.     15 

No  Neutrality  in  Eeligion Matt,  xii,  30.    90 

Man's  Religions  and  their  Testing  Day Matt,  vii,  21-27.    98 

The  Pjinitent  Thief Luke  xxiii,  42,  43.  105 

The  Morality  of  Language Matt,  xii,  31-37.  112 

Paul  and  Silas;  or,  the  Transcendent  Power  of  Christian 

Piety Acts  xvi,  25-40.  119 

Judas;  or.  Aspects  op  a  Guilty  Conscience . .Matt,  xxvii,  3-5.  126 
The  Feeding  op  thp  Five  Thousand;  or,  the  Compassion  of 

Christ Matt,  xiv,  21.  130 

The  Publican  in  the  Temple Luke  xviii,  13, 14.  137 

Right  Estimate  op  Life Psalm  xc,  12.  140 

Spirit  op  a  Happy  Life Col.  i,  12.  142 

Unreasonableness  in  regard  to  the  Pulpit.  .  .2  Thess.  iii,  2.  144 

The  Memory  of  Forgiven  Sins 1  Timothy  i,  13.  173 

The  Great  Calamity Habakkuk  iii,  17,  18.  176 

One  in  Ten Luke  xvii,  17,  18.  178 


8  CONTENTS. 

Pagk 

The  Two  Pathways Matthew  vu,  13,  14,  lt9 

One,   and  one   only  Pkobation — A  Benevolent  Arrange- 
ment  Luke  xvi,  26.  183 

The  Suppliant  Encouraged James  i,  5.  188 

The  Final  Home  op  the  Christian  not   on  Earth,  but   in 

Heaven Hebrews  xiii,  14.  190 

The  End  better  than  the  Beginning Ecc.  vii,  8.  191 

The  Philippian  Jailer;  or,  Conversion Acts  xvi,  29-31.  197 

The  Christian  Eunner  and  his  Spectators Heb.  xii,  12.  198 

Relation  of  Christ  to  the  Human  Soul Revelation  iii,  20.  202 

The  Devil  and  the  Swine  ;  or,  the  Power  op  Evil  over  Human- 
ity AND  the  Power  of  Christ  over  Evil.  .Matt,  viii,  28-34.  205 

The  Pre-eminence  of  God's  Work Nehemiah  vi,  3.  212 

Heart  op  Stone;  or,  the  Soul  without  Religion . Ezk.  xxxvi,  26.  215 

Humanity  Lost,  Sought,  and  Found Luke  xv,  4-6.  220 

The  Inner  Man;  or,  Soul  Growth 2  Corinthians  iv,  16.  222 

Mistaken  Notions  respecting  Man's  Inability  ...  Matt,  xx,  6.  227 

On  the  Use  op  Externals  in  Religion Luke  xLx,  2-10.  230 

The  Transcendent  Worth  of  Christianity  ...  John  vi,  67,  68.  233 

Moral  Remedialism Luke  iv,  18.  236 

The  Creator,  and  the  Sin  of  his  Creature  Man.  .  .Psalm  1,  21.  242 

Man's  Moral  Po.sition  in  the  Universe Exodus  xxxii,  26.  246 

The  Last  Hours  op  an  Old  Saint Hebrews  xi,  21.  253 

The  GUARDLA.N  OF  S0UI.S 1  Peter  ii,  25.  257 

The  Meaning  of  Hope  as  an  Instinct  op  the  Soul.  .Psa.  xxii,  9.  259 

Duty  sacrificed  to  Convenience Proverbs  xx,  4.  266 

The  One  Thing  Dreadful Hebrews  x,  31.  272 

Mam  in  relation  to  the  Bounties  op  Nature 1  Tim.  vi,  7.  276 

God's  NpTiCE  op  Little  Things  .  Mat.  x,42 ;  Mark  ix,  41 ;  Heb.  \d,  10.  280 
The  two  Brothers;  or,  Earthly  Relationship  the  Medium  of 

Spiritual  Influence Genesis  iv,  9 ;  Johni,  42.  284 

GkiSPEL  Truth Acts  xxvi,  28.  288 

The   Spiritual  Infirmities  of   Man,   and  the  Agency   op 

^OV Romans  viii,  26.  299 


CONTENTS.  •  9 

Page 

Little  Preachers  and  Great  Sermons Proverbs  v.  6.  305 

The  Condition  op  Man  as  a  "Wreck Hosea  vi,  4.  311 

Meeting  at  Appii Forum  and  the  Three  Taverns.  Acts  xxviii,  16.  320 

The  Use  op  Christianity John  xxi,  18-23.  323 

The  Conquest  of  Self  the  greatest  Victory Prov.  xvi,  32.  332 

Man Judges  ii,  6-10.  340 

God  and  his  Universe * Hosea  ii,  21-23.  342 

David's  Lament  over  Absalom  ;  or,  the  Tears  of  Parental 

Love 2  Samuel  xviii,  33.  345 

The  twofold  Function  op  Personal  Christianity  . .  Rom.  vi,  5,  6.  <347 
David  and  Goliah  ;  A  True  Spirit — The  Pledge  of  Victory 

IN  THE  Battle  of  Life 1  Samuel  xvii,  45.  350 

Man's  need  of  Seasons  of  Devout  Solitude Ezek.  iii,  22.  355 

Impossible  Service  a  Motive  to  Religious  Decision  .  Matt,  vi,  24.  366 

John's  Burial;  or,  the  Trials  op  Humanity Matt,  xiv,  12.  373 

Emmaus;  or,  Fellowship  with  Christ Luke  xxiv,  28-35.  377 

The  Way  op  the  Tempter 1  Kings  xiii,  11-32.  382 

An  ever-growing  Argument  for  Evangelism Daniel  xii,  4.  399 

The  Bright  Light  in  the  Cloud Job  xxxvii,  21.  405 

The  Prodigal  and  his  Brother Luke  xv,  25-32.  412 

The  Starting  Point  of  Christianity Luke  xxiv,  47.  432 

The  Needlessness  of  Man's  Ruin Ezekiel  xviii,  31.  439 

The  Treasure  and  Pearl;    or,   Christianity   the    Highest 

QOOD Matthew  xiii,  44-46.  448 

The  Disciples  in  a  Storm;  or.  Mental  Distress  .  Matt,  viii,  23,  24.  455 

Paul  driven  up  and  down  in  Adria Acts  xxvii,  6-44.  462 

Man's  Moral  Mission  in  the  World Hab.  ii,  1-3.  483 


THE    HOMILIST. 


HOMILY   I. 

WHAT    HINDERS    THE    GOSPEL?  —  THE    NEGATIVE 
ASPECT. 

We  .  .  .  suffer  all  things,  lest  we  should  hinder  the  Gospel  of  Christ. 
1  Corinthians  ix,  12. 

There  are  three  thoughts  in  the  text  which  it  would  be 
well  briefly  to  notice  before  passing  on  to  the  general  ques- 
tion, What  hinders  the  Gospel  ? 

First,  It  is  possible  for  man  to  hinder  the  Gospel:  "  Lest 
we  should  hinder  the  Gospel."  What  an  awful  power  is 
this  with  which  we  are  endowed !  The  Gospel — the  light 
and  power  of  the  world ! — can  we  arrest  its  course,  and  pre- 
vent it  from  penetrating  the  homes  and  hearts  of  men? 
The  Gospel — the  river  of  life! — can  we  block  up  its  channel, 
and  stop  its  flow,  and  leave  the  world  to  droop  and  die  of 
drought  1  Had  the  Almighty  given  us  power  to  arrest  the 
laws  of  nature,  roll  back  the  orbs  of  heaven,  launch  the 
thunderbolt,  and  kindle  the  lightning,  would  it  have  been 
equal  in  importance  to  this  power  of  hindering  the 
Gospel  1 

Secondly,   TTiere  is  danger  even  of  good  men  hindering 


12  THE   HOMILIST.  ' 

the  Gospel.  It  is  no  less  an  individual  than  Paul,  a  servant 
of  Christ,  an  inspired  apostle,  that  is  afraid  of  being  guilty 
of  hindering  the  Gospel.  He  felt  that  there  was  a  fearful 
liability,  even  in  him.  It  is  a  solemn  thought  that  some- 
times good  men  and  Churches  can  obstruct  the  progress  of 
the  Saviour's  spiritual  empire  in  the  world. 

Thirdly,  To  hinder  the  Gospel  is  an  immense  evil :  "  We 
suffer  all  things  lest  we  should  hinder  the  Gospel."  What 
did  the  apostle  suffer?  He  tells  us  in  this  very  chapter 
that  he  forewent  the  enjoyments  of  domestic  life :  "  Have 
we  not  power  to  lead  about  a  sister,  a  wife,  as  well  as  other 
apostles  V  As  if  he  had  said :  "  I  have  an  undoubted  right 
to  take,  at  your  expense^  with  me  in  my  journeyings,  a  wife, 
whose  delicate,  gentle,  and  affectionate  converse  would 
cheer  my  spirit  under  my  apostolic  trials,  and  increase  the 
comforts  of  my  itinerant  life.  But  this  privilege  I  forego, 
lest  I  should  hinder  the  Gospel."  He  forewent  his  claims 
to  their  support.  "Who  goeth  a  warfare  at  his  own 
charges'?"  etc.  "If  we  have  sown  unto  you  spiritual  things, 
is  it  a  great  thing  if  we  shall  reap  of  your  carnal  things  V 
He  had  a  divine  right  to  claim  ample  support  from  the 
Churches,  both  for  himself  and  family,  if  he  chose  to 
have  a  family ;  but  he  says  :  "  Nevertheless,  we  have  not 
used  this  power ;  but  suffer  all  things,  lest  we  should  hinder 
the  Gospel  of  Christ."  What  did  he  suffer  ?  Thus  he 
informs  us,  2  Cor.  xi,  23-31:  "Are  they  ministers  of 
Christ "?  (I  speak  as  a  fool)  I  am  more;  in  labors  more 
abundant,  in  stripes  above  measure,  in-  prisons  more  fre- 
quent, in  deaths  oft.  Of  the  Jews  five  times  received  I 
forty  stripes  save  one.     Thrice  was  I  beaten  with  rods,  once 


WHAT   HINDERS  THE   GOSPEL?  18 

was  I  stoned,  thrice  I  suffered  shipwreck,  a  night  and  a  day 
I  have  been  in  the  deep ;  in  journeyings  often,  in  perils  of 
waters,  in  perils  of  robbers,  in  perils  by  mine  own  country- 
men, in  perils  by  the  heathen,  in  perils  in  the  city,  in  perils 
in  the  wilderness,  in  perils  in  the  sea,  in  perils  among  false 
brethren ;  in  weariness  and  painfulness,  in  watchings  often, 
in  hunger  and  thirst,  in  fastings  often,  in  cold  and  naked- 
ness. Besides  those  things  that  are  without,  that  which 
Cometh  upon  me  daily,  the  care  of  all  the  Churches.  Who 
is  weak,  and  I  am  not  weak  ?  who  is  offended,  and  I  burn 
not?  If  I  must  needs  glory,  I  will  glory  of  the  things 
which  concern  mine  infirmities.  The  God  and  Father  of 
our  Lord  Jesus  Christ,  which  is  blessed  for  evermore,  know- 
eth  that  I  lie  not." 

Here  we  learn  that  he  suffered  all  things,  all  privations, 
persecutions,  exposure  to  death  in  its  most  terrific  forms, 
lest  he  should  hinder  the  Gospel  of  Christ.  He  knew  of  no 
greater  evil  than  this;  he  shrank  from  it  more  than  from 
death,  he  deprecated  it  as  the  evil  of  evils. 

The  text  assumes  that  the  Gospel  is  hindered,  and  the 
assumption  is  a  recognized  fact  in  the  Christian  world. 
For  eighteen  long  centuries  Christianity  has  been  here  in  its 
present  form,  and  yet  how  few  of  the  earth's  population 
have  heard  the  "  glad  tidings  "  of  salvation,  and  how  fewer 
still  have  heard,  and  are  at  this  moment  experiencing  its 
saving  power.  "  Darkness  yet  covers  the  earth,  and  gross 
darkness  the  people;"  and  "  the  dark 'places  of  the  earth  are 
full  of  the  habitations  of  cruelty." 

The  population  of  the  globe  is  estimated  in  round  num- 
bers at  one  thousand  millions.     Of  these  three  hundred  and 


14  THE  HOMILIST. 

thirty  millions  are  the  followers  of  Boodh,  adherents  of  a 
system  of  utter  atheism,  which  acknowledges  no  God,  no 
Redeemer,  no  resurrection  from  the  dead;  one  hundred 
millions  are  the  worshipers  of  Brahma,  Vislmu,  and  Siva, 
the  most  subtle  and  sophistical  of  all  the  religions  of  the 
heathen,  and  at  the  same  time  the  most  utterly  obscene  and 
licentious  ;  one  hundred  and  fifty  millions  are  Mohamme- 
dans ;  one  hundred  millions  are  African  idolaters,  worship- 
ing sticks,  stones,  or  animals,  as  fetiches,  and  given  up  to 
the  most  debasing  idolatry;  ten  millions  are  idolatrous 
inhabitants  of  the  islands  of  the  Pacific  and  Indian  Oceans  ; 
sixty  millions  are  connected  with  the  Greek  Church,  and 
though  versed  in  its  corrupt  creeds  and  image  worship, 
know  not  the  true  God ;  one  hundred  and  fifty  millions 
are  Roman  Catholics,  and  though  individuals  among  them 
may  even  through  its  mummeries  have  found  Christ,  yet 
the  great  masses  are  ignorant  of  him.  Fmally,  one  hundred 
millions  are  nominally  Protestants,  but  how  small  a  portion 
of  these  are  really  Christians ! 

Of  the  twenty-eight  millions  of  the  people  of  the 
United  States,  of  the  city  of  New  York,  of  Boston,  of 
Baltimore,  of  Cincinnati,  of  St.  Louis,  of  Chicago,  of  San 
Francisco,  how  many  are  converted  1  One  half,  one  fourth, 
one  eighth,  or  one  tenth?  Men  have  been  questioning  of 
late  whether  Christianity  has  more  genuine  disciples  now, 
in  proportion  to  the  population  of  the  world,  than  she  had 
in  the  apostolic  age.  Our  own  opinion  would  be  an  answer 
in  the  affirmative.  We  honestly  think  the  world  is  grow- 
ing better,  not  worse.  It  is  better  now  than  it  was  a  hund- 
red years  ago,  a  great  deal  better.     In  the  language  of  one 


WHAT  HINDERS  THE  GOSPEL?  15 

of  the  purest   and  ablest   men  of  America,  Rev.   Albert 
Barnes : 

"  The  world  is  becoming  better  every  year,  every  month, 
every  day.  In  its  progress  society  takes  hold  of  all  that  is 
valuable,  or  that  constitutes  real  improvement,  and  will  not 
let  it  die.  That  which  is  worthless  is  superseded  by  that 
which  is  useful ;  that  which  is  injurious  and  wrong  is  dropped 
by  the  way;  that  which  goes  permanently  into  the  good 
order  of  the  world  alone  is  retained.  There  is  more  love 
of  truth  than  there  was  sixty  years  ago,  there  is  more  science, 
there  are  more  of  the  comforts  of  life,  there  is  more  free- 
dom, there  is  more  religion.  There  will  be  more  in  the 
next  age  than  there  is  now,  and  so  on  to  the  end  of  time. 
Christianity  never  had  so  firm  a  hold  on  the  intelligent  faith 
of  mankind  as  it  has  now.  It  will  have  a  firmer  hold  on 
the  next  age,  and  will  extend  its  triumphs  till  the  world,  the 
whole  world,  shall  be  converted  to  the  Saviour.  Old  men 
often  feel  that  the  world  is  growing  worse.  I  have  not  that 
feeling  now;  by  the  grace  of  God  I  shall  never  have  it.  I 
intend  to  hold  on  to  the  conviction  which  I  now  have  at  this 
mature  period  of  my  life,  that  the  world  is  becoming  better; 
I  design  to  cherish  this  conviction  when  I  die.  I  believe  that 
the  whole  world  will  be  converted  to  truth  and  righteous 
ness,  and  if  I  should  be  spared  to  that  period  when  I  should 
be  willing  to  speak  of  myself  as  '  old  and  gray-headed,'  1 
intend  that  there  shall  be  at  least  one  aged  man  who  will 
take  a  cheerful  and  hopeful  view  of  the  world  as  he  leaves  it." 

•But  while  Christianity  is  making  progress  in  the  earth, 
and  while  its  ultimate  triumph  is  certain,  is  it  not  true  that 
that  progress  might  be  greater  1     Is  it  not  a  fact  that  there 


16  THE  HOMILIST. 

are  hindering  causes  at  work,  and  ought  we  not  to  examine 
and  see  what  these  causes  are,  and  how  they  are  at  work  1 
So  intimately  related  is  the  question  to  all  that  is  deep  and 
tender  in  Christian  consciousness  that  we  cannot  pass  it  by 
unconsidered. 

In  order  to  clear  away  all  misconceptions  and  to  reach 
what  we  consider  the  chief  hinderance,  let  us  look  first  at  the 
NEGATIVE  side : 

First,  The  hinderance  is  not  to  he  traced  to  the  will  or  sov- 
ereignty of  God.  It  is  sometimes  said  that  the  want  of 
success  in  evangelical  enterprises  is  owing  to  the  decrees  of 
heaven.  If  it  can  be  made  out  that  it  is  the  sovereign  will 
of  God  that  Christianity  should  remain  thus  limited  in  its 
influence,  and  that  millions  of  every  age  should  pass  into 
eternity  without  a  saving  knowledge  of  the  truth  ;  then  it  is 
for  us  assuredly  to  bow  with  reverent  submission  to  his 
decrees,  and  remain  content  with  the  present  state  of 
things. 

But  is  it  God's  will  that  men  should  perish  1  Is  it  his 
will  that  millions  of  men  should  glide  down  the  stream  of 
time  and  take  the  fatal  plunge  over  the  cataract  into  a 
miserable  eternity'?  How  shall  we  ascertain  his  will  on 
this  subject]  Shall  we  consult  nature?  Do  we  find  in 
nature  any  provision  for  any  particular  class  of  men  to  the 
exclusion  of  others  1  Are  not  his  tender  mercies  over  all 
the  works  of  his  hands?  And  is  it  likely  that  he  who 
opens  the  treasures  of  his  bountihood  to  all  in  nature,  could 
by  his  decree  exclude  the  great  bulk  of  the  race  from  the 
blessings  of  eternal  life?  Shall  we  consult  the  history  of 
his  conduct  with  mankind?     When  men  began  to  multiply 


WHAT  HINDERS  THE  GOSPEL?  17 

in  the  antediluvian  age,  and  sink  into  the  depths  of  ignorance 
and  crime,  did  he  not  raise  up  Enoch  and  Noah  to  call 
their  cotemporaries  to  repentance,  and  to  invite  them  to 
mercy  1  When,  after  the  deluge,  men,  as  they  grew  in 
numbers,  increased  in  crime  and  degenerated  into  the  lowest 
impiety  and  vice,  did  he  not  call  Abraham,  as  an  evangelist, 
to  preach  the  Gospel  in  the  very  darkest  parts  of  the  known 
world  1  Was  not  the  Levitical  institution,  with  its  temple 
and  priests  and  prophets  and  splendid  ritualism,  a  kind  of 
great  world  lamp,  kindled  and  set  up  by  Almighty  God  in 
the  center  of  the  race,  and  by  him  kept  burning  for  long 
centuries  in  order  to  light  up  the  earth  with  the  beams  of 
saving  mercy? 

Did  not  Jesus  distinctly  teach  that  he  came  to  save,  not 
any  particular  men,  but  universal  man  ?  What  was  the 
commission  of  the  apostles  ?  "  Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  everi/  creature.'*  Is  not  this  race 
wide  1  Is  not  the  language  of  both  Testaments  favorable  to 
the  salvation  of  all  men,  of  all  who  are  willing  to  be  saved? 

Isaiah  xlv,  22 ;  "  Look  unto  me,  and  be  ye  saved,  all  the 
ends  of  the  earth :  for  I  am  God,  and  there  is  none  else." 

Isaiah  Iv,  1 :  "  Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters,  and  he  that  hath  no  money,  come  ye,  buy,  and  eat ; 
yea,  come,  buy  wine  and  milk  without  money  and  without 
price." 

Matt,  xi,  28 :  "  Come  unto  me,  all  ye  that  labor,  and  are 
heavy  laden,  and  I  will  give  you  rest." 

John  vii,  37 :  "  In  the  last  day,  that  great  day  of  the  feast, 
Jesus  stood  and  cried,  saying,  If  any  man  thirst,  let  him 
come  unto  me  and  drink." 

The  HoRUiit.  2 


18  THE  HOMILIST. 

Eev.  xxii,  17 :  "And  the  Spirit  and  the  bride  say,  Come. 
And  let  him  that  heareth  say,  Come.  And  let  him  that  is 
athirst  come.  And  whosoever  will,  let  him  take  the  water 
of  life  freely." 

We  call  the  whole  history  of  God's  conduct  toward  our 
kind  to  prove  what,  in  words,  he  often  declares:  '-'-That  he 
has  no  pleasure  in  the  death  of  a  sinner^  hut  desires  that  he 
should  turn  unto  him  and  live.''''  Wherever  then  the  imped- 
iment to  the  universal  diffusion  of  the  Gospel  may  be,  it  is 
not  in  the  decrees  of  Heaven.  The  idea  finds  no  sanction 
in  the  fair  deductions  of  intellect,  no  sympathy  in  the  gen- 
uine intuitions  of  the  human  soul,  no  record  in  the  bright 
'book  of  God.  The  scheme  of  salvation  is  offered  as  freely 
to  the  whole  world  as  the  light  of  heaven,  or  the  rains 
that  burst  on  the  mountains,  or  the  swellings  of  broad 
rivers  and  streams,  or  the  bubblings  of  fountains  in  the 
deserts. 

"  But,"  says  one,  "  if  God  wills  the  salvation  of  all  man- 
kind, is  it  not  a  proof  of  the  weakness  or  impotence  of  his 
will  that  all  are  not  instantaneously  converted  ]"  Our  reply 
in  brief  is,  that  God  deals  not  with  mind  as  with  matter. 
His  power  in  the  material  universe  is  resistless.  He  wills 
the  existence  of  worlds,  and  worlds  spring  into  being.  He 
wills  the  destruction  of  worlds,  and  worlds  at  once  disap- 
pear. But  in  the  moral  department  of  his  universe  resist- 
less force  is  an  absurdity  in  idea,  an  impossibility  in  fact. 
A  man  pleases  to  swear ;  God  can  compel  him  not  to  swear, 
but  in  the  act  moral  mind  would  be  extinguished.  It  seems 
to  us  an  impossibility  to  keep  mind  moral,  and  yet  to  act 
upon  it  resistlessly.     Moral  force  alone,  the  force  of  truth 


WHAT  HINDERS  THE  GOSPEL?  19 

and  love,  can  act  upon  moral  mind,  and  the  characteristic 
and  perfection  of  that  force  is  resistibility. 

Secondly,  The  hinderance  is  not  to  be  resoWed  into  the  re- 
stricted necessity  for  the  Gospel.  If  vast  portions  of  the 
human  family  can  be  shown  not  really  to  require  the 
Gospel ;  if  they  are  found  able  to  fulfill  their  obligations, 
rightly  to  serve  their  Maker,  reach  their  destiny,  and  realize 
the  perfect  blessedness  of  their  being  without  it,  we  may 
then  find  the  hinderance  in  the  feeling  that  the  world  will 
not  have  what  it  does  not  need,  a  superfluity ;  and  we  might 
thus  justly  content  ourselves  with  the  present  position  of 
the  Gospel.  But,  alas  !  all  evidence  is  against  the  supposi- 
tion. That  all  mankind  require  Christianity  as  the  most 
urgent  necessity  of  their  being,  is  incontrovertibly  attested 
by  two  facts :  (1.)  That  the  happiness  of  mankind  every- 
where depends  upon  moral  goodness  ;  and,  (2.)  That  moral 
goodness  is  nowhere  found  where  Christianity  is  not. 
These  are  facts ^  ungainsayable  facts.  The  philosophy  of 
our  nature  confesses  them,  all  history  attests  them,  all  cred- 
ible travelers  report  their  truth.  Merchants  read  them  in 
every  market,  sailors  in  every  port,  statesmen  in  every 
kingdom,  missionaries  in  every  district  of  the  populated 
world. 

The  Bible,  our  ultimate  authority,  places  the  world's  need 
of  the  Gospel  beyond  debate.  It  affirms  that  it  is  the  only 
means  of  pardon,  the  only  force  to  regenerate,  the  only 
balm  to  heal,  the  only  power  to  enlighten,  emancipate,  ele- 
vate, and  save. 

Thirdly,  The  hinderance  is  not  to  be  found  in  the  limited 
fitness  of  the  Gospel     If  we  should  find  that  Christianity  is 


20       *  THE  HOMILIST. 

only  suitable  to  a  small  section  of  the  race,  and  that  for  the 
great  bulk  it  is  entirely  unfitted,  there  would  be  a  sufficient 
reason  to  account  for  its  present  narrow  influence.  But  is 
its  adaptation  restricted?  If  it  does  not  suit  all  men  it 
must  be  either  because  of  some  natural  or  acquired  pecul- 
iarity of  mind.  Is  there  anything  so  naturally  peculiar  as 
to  render  that  Gospel,  which  is  suitable  to  some,  unfit  for 
others'?  Happily,  modern  missions  yield  a  clear  and  de- 
cisive response  to  this  question.  They  show,  beyond  doubt, 
that  the  Gospel  is  alike  fitted  to  the  intellectual  and  moral 
constitutions  of  all  men ;  that  the  dreamy  Hindoo,  the  leth- 
argic Chinese,  the  obtuse  Hottentot,  and  the  savage  Poly- 
nesian, are  as  susceptible  of  its  influence  as  the  native  of 
America  or  England. 

But  is  there  any  acquired  peculiarity  which  would  render 
the  Gospel  unfit  to  some  ?  Are  there  men  who  become  so 
intelligent  and  philosophic  as  to  render  the  Gospel  unsuited 
to  them  1  Do  men  in  the  progress  of  intelligence  outgrow 
it,  as  they  have  outgrown  other  systems  that  once  had  a  hold 
upon  mankind  1  Does  the  advance  of  intelligence  tend  to 
remove  man  from  the  fitness  of  the  Gospel  to  him  1  We 
think  not.  While  Christianity  is  suited  to  mind  in  its  very 
lowest  stage  of  culture,  to  the  slave  in  his  plantation  hovel, 
it  is  also  suited  to  mind  in  its  very  highest  state  of  culture 
and  knowledge — the  philosopher  in  his  study,  the  professor 
in  the  university.  Let  knowledge  spread,  let  the  mind  of 
the  world  rise  in  breadth,  clearness,  and  amount  of  its  ideas ; 
let  schools  multiply,  let  the  streams  of  literature  flow  co- 
piously into  every  dwelling;  all  this  will  but  enhance  the 
facilities  for  the  diflusion  of  Christianity.     Paul,  in  his  evan- 


WHAT  HINDEKS  THE  GOSPEL?  21 

gcUzing  mission,  seemed  to  recognize  this.  He  went  not  to 
barbarous  hordes,  and  to  men  without  culture,  but  to 
Corinth,  Ephesus,  Rome,  and  Athens,  the  centers  of  civiliz- 
ation, the  seats  of  literature  and  science.  We  cannot,  there- 
fore, find  a  cause  for  the  limited  influence  of  the  Gospel  in 
any  supposed  restriction  of  its  fitness  to  all  mankind,  for  no 
such  restriction  exists. 

Fourthly,  The  hinderance  is  not  to  he  found  exclusively  in 
the  depravity  of  the  heathen  world.  It  is  frequently  in  the 
pulpit  and  out  of  it  that  we  hear  the  remark  :  Such  are  the 
mighty  and  terrible  prejudices  and  darkness  of  heathens 
that  the  Gospel  can  progress  but  little  among  them.  We 
grant,  of  course,  that  human  depravity  is  an  obstruction ; 
but,  as  it  is  found  in  the  unchristianized  world,  it  is  not  by 
any  means  the  only  hinderance,  nor  yet  so  potent  a  one  as 
at  first  sight  would  appear,  and  as  is  popularly  supposed. 
At  any  rate  there  are  two  things  that  go  very  far  toward 
showing  that  human  depravity  is  not  sufficient  to  account 
for  its  limited  influence:  (1.)  That  Christianity  is  a  system 
divinely  constructed  for  the  very  purpose  of  overcoming 
this  depravity.  Christianity  is  a  revelation  neither  made 
nor  designed  for  innocent  and  holy  beings,  but  for  the  cor- 
rupt and  guilty ;  it  is  a  reformative  and  purifying  system. 
Had  it  been  nothing  but  a  system  of  natural  religion,  a 
simple  theism,  or  a  believing  in  the  existence  of  a  God,  we 
might  have  been  justified  in  referring  its  limited  success  to 
the  depravity  of  the  sinner.  But,  being  a  divinely  organized 
system  to  grapple  with  and  master  this  depravity,  we  can 
only  refer  its  limited  influence  to  the  depravity  of  those  to 
whom  it  is  addressed  in  the  same  way  as  you  refer  the  fail- 


22  »  THE  HOMILIST. 

ure  of  a  specific  medicine  to  the  particular  disease  for  which 
it  is  intended. 

Chemists  tell  us  that  common  saleratus  is  an  infallible 
antidote  for  corrosive  sublimate.  Suppose  ten  men  to 
swallow  the  sublimate,  and  immediately  on  swallowing  are 
presented  with  the  remedy;  six  recover  and  four  die. 
Why?  Because  the  six  take  the  remedy  according  to 
orders,  and  are  at  once  relieved ;  while  the  four,  incredulous 
as  to  the  powers  of  the  saleratus,  simply  taste  it,  or  refuse 
it  altogether.  The  Gospel  is  preached  to  ten  men,  and  its 
character  as  a  sovereign  specific  is  fully  described ;  six  of 
the  number  embrace  the  truth  in  the  love  of  it,  and  are 
saved ;  but  the  remaming  four  decline  it  through  perverse- 
ness  of  will,  or  pride  of  heart,  and  in  the  end  perish. 
Would  any  one  affirm  that  Christianity  was  a  failure  in  the 
case  of  the  four  because  of  its  inherent  defects  1  Eather 
would  not  the  verdict  be,  the  four  men  died  because  of  their 
determination  not  to  use  the  specific  in  the  way  the  six  did  ? 

(2.)  Another  thing  which  would  show  that  the  depravity 
of  this  unconverted  world  is  not  sufficient  to  account  for 
the  limited  influence  of  Christianity,  is  the  fact  that  this  de- 
pravity did  not  prevent  its  wide  diffusion  in  the  jirst  ages  of 
the  Church.  History  tells  us  that  before  the  close  of  the 
third  century  Christianity  had  penetrated  every  part  of  the 
then  known  world.  The  celebrated  Origen  declares  that  in 
all  parts  of  the  world,  and  throughout  all  Greece,  and  in  all 
other  nations,  there  were  innumerable  and  immense  multi- 
tudes who,  having  left  the  laws  of  their  country  and  those 
w^hom  they  esteemed  gods,  had  given  themselves  up  to  the 
law  of  Moses  and  the  religion  of  Christ.     Christianity  about 


WHAT  HINDERS  THE  GOSPEL?  23 

tills  time  seemed  to  have  had  its  hand  upon  the  heart 
of  the  world ;  it  "  sat  on  thrones,"  was  the  sovereign  power 
in  society,  the  empress  of  states.  Was  the  depravity  that 
resisted  it  in  every  step  to  this  wide-spread  dominion  weak- 
er than  the  depravity  of  subsequent  ages  1  Who  that  has 
read  Suetonius  Tranquillus  will  say  that  the  world  has  seen 
a  more  depraved  century  than  the  first  of  the  Christian 
era  ?  Human  nature,  gorged  with  iniquity,  was  bloated 
and  brutalized  to  the  lowest  depths.  It  seemed  as  if  Pluto 
had  emerged  from  the  abyss  of  eternal  night,  escorted  by 
all  the  vengeful  spirits  of  the  lower  world,  by  all  the  furies 
of  passion  and  insatiable  cupidity,  by  the  bloodthirsty  de- 
mons of  lust  and  murder  to  establish  his  visible  empire 
and  erect  his  throne  forever  on  the  earth.  Going  forth  into 
the  midst  of  this  pollution,  attacking  the  terrible  idolatry, 
skepticism,  bigotry,  and  sensuality  that  everywhere  pre- 
vailed, it  fell  like  an  electric  stroke  on  mankind,  traversing 
all  parts  of  the  world  with  the  rapidity  of  lightning,  and 
triumphing  in  every  struggle  with  the  human  heart.  If  the 
depravity  of  that  first  era  did  not  hinder  its  progress,  why 
should  the  depravity  of  the  present  times  ? 

Fifthly,  The  hinder ance  is  not  to  be  explained  on  the  prin- 
ciple that  Christianity  is  preliminary  to  the  advent  of  an- 
other system  which  is  to  supersede  this.  Some  tell  us  that 
a  miraculous  economy  is  to  succeed  the  present  Gospel  dis- 
pensation, by  which  the  world  is  to  be  converted  without 
much,  if  any,  of  human  effort.  But  where  is  the  authority 
for  such  a  theory  1  Does  the  universal  law  of  human  prog- 
ress, which  is  an  ascending  from  the  material  to  the  spirit- 
ual, from  the  particular  to  the  general,  from  the  local  and 


24  THE  HOMILIST. 

evanescent  to  the  universal  and  eternal,  and  which  Paul 
describes  first  as  natural,  and  afterward  that  which  is  spir- 
itual, sanction  such  an  hypothesis?  It  is  superfluous  to 
write  the  no.  Does  the  theory  provide  a  more  effective 
system  of  means  for  regenerating  men  ?  Nay  !  it  gives  us 
no  means  suitable  to  effect  a  reformation  at  all.  It  gives 
us  its  miracles,  but  what  converting  power  is  there  in 
them?  Miracles  have  tried  and  failed.  If  miracles  could 
convert,  how  came  the  millions,  led  forth  by  Moses  from 
Egypt,  to  die  infidels?  "They  could  not  enter  into  the 
promised  land  because  of  their  unbelief."  And  why,  too, 
were  not  the  population  of  Judea  made  Christians  by  the 
miraculous  ministry^  of  Christ  ?  Judea  was  the  theater  of 
stupendous  miracles  for  ages,  and  yet  its  inhabitants  through 
successive  ages  were  moral  infidels. 


HOMILY  II. 


WHAT  HINDERS  THE   GOSPEL  —  THE  POSITIVE 
ASPECT. 

Thus  much  for  the  negative  side  of  the  question.  If 
neither  the  sovereignty  of  God,  nor  the  limited  necessity  or 
fitness  of  the  Gospel,  nor  yet  the  depravity  of  the  heathen 
world,  can  be  alleged  as  the  real  hindering  causes  of  Chris- 
tianity in  the  world,  what  is  the  real  hinderance?  We 
think  we  can  find  the  chief  if  not  the  whole  obstruction  in 
one  word,  a  wrong  representation  of  the  Gospel,  a  hold- 
ing of  "  the  truth  of  God  in  unrighteousness." 


WHAT  HINDERS  THE  GOSPEL?  25 

In  Judges  i,  19,  we  learn  the  following :  "  And  the 
Lord  was  with  Judah ;  and  he  drove  out  the  inhabitants 
of  the  mountains  ;  but  could  not  drive  out  the  inhabitants 
of  the  valley,  because  they  had  chariots  of  iron."  Here  we 
have  stated  God's  general  plan  of  procedure  with  man,  which 
is,  that  he  frequently  makes  human  agency  the  condition  of 
his  01V71  action  ;  and  that  so  entirely  does  the  Almighty  abide 
by  this  plan  that  if  the  required  human  ageyicy  is  not  put 
forth  he  will  not  work.  The  statement  is  emphatic  that 
God  could  not  drive  out  the  inhabitants  of  the  valley,  be- 
cause they,  the  inhabitants  of  the  valley,  "  had  chariots 
of  iron."  We  are  not  to  suppose  that  these  chariots  of 
iron  were  too  strong  for  Almighty  God.  He  could  have 
shattered  them  and  the  mountains  around  them  by  a  simple 
act  of  his  will.  But  these  "chariots  of  iron"  were  objects 
of  terrible  fear  to  the  Israelites ;  they  so  discouraged  and 
frightened  them  that  they  would  not  do  the  part  which  God 
designed  them  to  do ;  and  because  God  would  not  violate 
his  own  plan  he  "  could  not  drive  them  out."  God's  plan  is 
the  best,  and  he  cannot  deviate  from  the  best.  Now,  the 
plan  by  which  he  promotes  the  circulation  of  the  Gospel 
among  men  is  most  clearly  revealed  in  the  Bible,  and  it  is 
simply  this  :  A  proper  representatio7i^  not  a  simple  profes- 
sion^ of  it  by  man.  The  divine  idea  is  to  be  reflected  on 
man  through  man.  Good  men  are  the  orbs  which  God 
holds  in  his  right  hand  in  order  to  reflect  the  sun-rays  of  his 
redemptive  love  upon  the  world.  This  treasure  he  has  "  put 
in  earthen  vessels."  The  God-man,  Jesus  Christ,  brought 
the  Gospel  idea  into  the  world  at  the  first.  Human  nature, 
in  the  life  of  Jesus,  gave  a  true  expression  of  it  to  the  race. 


26  THE  HOMILIST. 

"  Touched  with  a  sympathy  within, 

He  knows  our  feeble  frame ; 
He  knows  what  sore  temptations  mean, 

For  he  hath  felt  the  same." 

Before  he  left  the  world  Christ  intrusted  the  representation 
of  the  Gospel  to  his  disciples,  and  charged  them  to  be  faith- 
ful. Had  they  not  manifested  it  the  world  would  have  lost 
it;  or  had  they  y/zisrepresented  it  the  world  would  have 
suffered  by  it.  But  they  were  men  who  not  only  made  a 
profession  of  religion;  they  showed  forth  the  fruit,  and 
thousands  felt  its  life-giving  and  transforming  power.  The 
disciples  in  their  turn,  before  they  left  the  world,  charged 
their  successors,  "in  the  sight  of  God,"  to  commit  "to 
faithful  men,"  who  would  be  able  to  teach  others  also,  "  the 
things  which  they  had  heard  of  them."  Thus  through  man 
the  Gospel  came  into  the  world  at  first,  and  through  man  it 
has  ever  since  been  sustained  ;  and  this  is  manifestly  the 
plan  of  God  for  its  propagation. 

Why  the  great  Author  of  the  Gospel  should  proceed  on 
such  a  plan,  should  leave  the  promotion  of  the  Gospel  to 
depend  upon  man's  representation  of  it,  is  a  question  which, 
if  it  were  proper,  it  is  not  necessary  for  you  or  me  to  settle. 
I  do  not  know  why  it  is  that  the  grass  in  the  valleys  and 
the  trees  on  the  mountain  are  made  to  depend  on  the  sun- 
light and  the  falling  rain  for  their  beauty  and  development. 
I  suppose  that  God  could  have  so  arranged  the  material 
universe,  or  at  least  that  portion  of  it  which  we  occupy,  as 
to  cause  a  tree  even  to  grow  without  the  shower.  He  could 
make  a  perfect  tree  in  an  hour,  in  a  moment,  by  a  volition ; 
but  he  does  not,  and  it  is  not  proper  that  I  should  concern 


WHAT   HINDEKS  THE   GOSPEL?  27 

myself  about  the  question,  Why  is  the  growth  of  the 
vegetable  world  such  as  it  is  1  Nor  is  it  proper  for  either 
you  or  myself  to  spend  time  in  discussing  the  question, 
Why  has  the  progress  of  the  Gospel  in  the  earth  been  made 
to  depend  on  the  efforts  and  the  agency  of  man  1  It  i*s 
enough  for  us  to  know,  as  the  reasons  of  his  procedure  in 
any  case,  that  as  his  nature  is  love,  the  ultimate  reason  of. 
every  act  is  some  benevolent  idea.  Love  is  the  planning 
genius  of  the  universe ;  it  frames  and  fashions  all.  It  is  the 
contriver  of  all  divine  contrivances,  the  inventive  faculty  of 
God.  Nor  is  it  difficult  to  see  love  in  the  plan  which  he  has 
furnished  of  extending  Christianity  in  the  earth.  What  an 
honor  does  it  confer  on  human  nature  to  make  it  the  reflector 
and  exponent  of  divine  ideas  !  You,  having  felt  the  blessed 
effects  of  the  Gospel  in  your  own  spirit,  are  intrusted  with 
its  representation  and  recommendation  to  others,  and  how 
now  are  your  liveliest  and  kindliest  sympathies  kindled  for 
their  welfare  !  The  language  of  your  heart,  in  its  gushing 
fullness,  is  : 

"  0  that  the  world  might  taste  and  see 

The  riches  of  his  grace  ; 
The  arms  of  love  that  compass  me 

"Would  all  mankind  embrace." 

And  how  full,  on  the  other  hand,  of  thankfulness  and  love 
are  the  hearts  of  those  whom  you  have  been  instrumental 
in  saving !  Thus  the  greatest  social  harmony  among  men 
is  promoted,  and  thus  the  source  of  human  happiness  is  in- 
creased. 
Three  general  remarks  may  suffice  to  show  that  there  has 


28  THE  HOMILIST. 

been  enough  of  wrong  representation  of  the  Gospel  to  ac- 
count for  its  present  limited  influence. 
Observe,  then : 

I.  That  the  Gospel  regards  the  ceremonial  as  subor- 
dinate TO  the  doctrinal.  If  this  is  so,  a  mere  rituolistlc 
manifestation  of  the  Gospel  is  a  wrong  representation. 
Though  the  Old  Testament  had  many  rites,  the  New  Testa- 
ment has  only  two — baptism  and  the  Lord's  Supper.  But 
the  j-ites  of  both  the  Old  and  New  Testaments  were  in- 
tended to  answer  the  same  thing  in  the  economy  of  revela- 
tion, namely,  to  shadow  forth  doctrines.  This  is  evident 
from  three  considerations.  First.  That  the  great  design  of 
the  Bible  is  to  improve  the  moral  character  of  man.  In  the 
language  of  the  Old  Testament,  it  is  "  to  take  away  the 
heart  of  stone,  and  to  give  a  heart  of  flesh ;"  and  in  the 
language  of  the  New,  it  is  "  to  create  him  anew  in  Christ 
Jesus,  unto  good  works."  It  is  to  direct  the  sympathies 
into  new  channels,  the  will  to  new  purposes,  the  faculties  to 
new  engagements  ;  to  inspire  the  whole  soul  with  a  new 
life,  and  turn  its  every  sentiment  and  energy  God-ward. 
Secondly.  In  the  nature  of  the  case  this  can  only  be  accom- 
plished by  the  presentation  of  reformative  ideas — ideas 
adapted  to  effect  the  desired  change.  No  priestly  manipula- 
tions, no  burning  of  incense,  no  incantations,  nothing  apart 
from  ideas  can  effect  a  change  in  man's  moral  character. 
All  reformations  grow  out  of  thoughts.  He  who  changes 
his  course  of  conduct  simply  because  he  is  told  to  do  it,  acts 
contrary  to  his  rational  nature.  "-Whatsoever  is  not  of 
faith  is  of  sin" — sin  against  our  make  as  men.     As  the  soul 


WHAT  HINDERS  THE  GOSPEL?  29' 

glides  along  the  warm  and  swelling  sea  of  feeling,  it  can 
only  be  turned  to  new  points  of  the  moral  compass  by 
them.  Thirdly.  That  the  rites  of  revelation  are  exquisitely 
fitted  to  convey  reformative  ideas.  All  the  purifications 
and  sacrifices  under  the  law,  as  well  as  the  two  "ordin- 
ances," as  they  are  called  in  the  Gospel,  are  a  kind  of  pic- 
torial, and  therefore  popularly  impressive,  representation 
of  two  great  reformative  doctrines;  namely,  that  man's  na- 
ture is  so  thoroughly  corrupt  as  to  require  the  application 
of  an  extraneous  agency  in  order  to  renovate  it;  and  his 
sinfulness  against  his  Maker  is  so  heinous  as  to  require 
the  death  of  another  for  its  expiation.  The  ritualism  of  the 
Bible,  which  in  its  first  period  was  multiform  and  gorgeous, 
is  like  a  series  of  pictures,  some  highly  elaborated,  and 
some  more  sketchy;  but  the  subjects  of  them  all  are  too 
palpable  to  be  mistaken;  they  are  these  reformative  doc- 
trines. Every  stroke  and  shade  is  designed  to  bring 
them  out  in  their  bold  and  majestic  proportions. 

If,  then,  the  ceremonies  of  the  Bible  are  nothing  but  the 
symbols  of  its  doctrines,  a  ritualistic  or  a  sensuous  manifes- 
tation of  the  Gospel  is  a  wrong  or  maZ-representation  of  it. 
By  the  word  ritualistic  we  mean  the  representing  of  cere- 
monies as  doing  that  which  doctrines  cannot  accomplish; 
representing  them  not  as  vehicles  through  which  to  convey 
divine  thoughts,  but  as  vehicles  through  which  to  convey 
some  mystic  grace.  We  mean  the  exalting  of  ceremonies 
above  truths ;  attaching  more  importance  to  the  form  than 
the  substance^  the  painting  than  the  subject,  the  means  than 
the  end.  We  mean  the  appealing  more  to  the  sensuous 
than  to  the  spiritual  part  of  human  nature;  lodging  religion 


80  THE  HOMILIST. 

in  the  eye  and  the  ear,  rather  than  in  the  heart;  ministering 
to  the  senses  rather  than  the  soul. 

But  has  such  an  improper  representation  of  the  Gospel 
ever  been  made  as  this  1  Ask  history.  For  nine  long  cen- 
turies this  was  almost  the  only  representation  the  Gospel 
had  in  Europe.  Rites  were  multiplied  and  magnified  until 
almost  every  ray  of  doctrinal  truth  was  obscured.  The 
middle  ages  are  called  the  "  dark'  ages ;"  and  properly  so, 
for  the  cloud  of  ceremonies  became  too  dense  for  the  pure 
light  of  Christianity  to  penetrate.  Nor  did  the  Reformation 
terminate  this  state  of  things;  it  only  swept,  as  it  were, 
some  small  clouds  from  the  religious  sky.  In  the  Roman 
Church  and  the  Greek  Church,  and  in  even  some  Protestant 
Churches,  how  much  ritualism  we  still  have !  Well  may 
we  exclaim,  "The  light  shhieth  in  darkness,  and  the  dark- 
ness comprehendeth  it  not !"  Under  the  sable  shades  of 
forms  and  ceremonies  "the  light  of  life"  is  hid. 

Observe  again : 

II.  That  the  Gospel  regards  the  doctrinal  as  sub- 
servient OR  ministering  to  the  promotion  of  the  eth- 
ical. We  use  the  word  ethical  in  the  broadest  and  fullest 
sense  of  moral  philosophy,  as  meaning  all  that  pertains  to 
human  conduct  and  duty.  And  if  the  proposition  be  true,  a 
simple  theological  manifestation  of  the  Gospel  is  a  wrong 
representation.  Christianity  consists  mainly  of  two  ele- 
ments— doctrines  and  precepts^  subjects  for  faith  and  rules  for 
life — theology  and  morality.  In  instituting  a  comparison 
between  these  two  elements,  we  would  not  be  understood  ^as 
intending  to  depreciate  in  the  least  the  importance  of  true 


WHAT  HINDERS  THE  GOSPEL?  81 

doctrine.  True  doctrine  is  vital  to  all  true  morality.  Doc- 
trines and  precepts  are  rays  from  the  same  eternal  sun  of 
truth ;  the  former,  however,  throwing  their  radiance  up- 
ward, revealing  the  vast  heavens  that  encircle  us,  and  im- 
pressing us  with  ideas  of  infinitude ;  the  latter  flowing  down 
upon  our  earthly  path,  and  guiding  our  feet  into  the  way  of 
life.  Of  what  use  would  the  sun  be  to  us  if  all  its  rays 
streamed  upward^  unfolding  the  boundless  blue,  and  none 
reached  our  earthly  sphere  to  show  us  how  to  act  1  The 
theology  of  the  Bible  is  useless  to  a  man  unless  it  changes 
his  heart  and  molds  his  life  anew. 

Now  that  the  doctrinal  is  made  subservient  to  the  moral 
or  practical  is  clear  from  the  following  considerations  : 

First.  From  the  teachings  of  the  New  Testament,  Christ's 
preaching  was  pre-eminently  practical.  Read  his  sermon 
upon  the  mount,  and  observe  from  the  beginning  to  the 
close  what  special  prominence  he  gives  to  the  life  and  con- 
duct. The  apostles  in  this  respect  closely  followed  the  ex- 
ample of  their  Master.  Paul  is  the  only  one  who  seems  to 
give  himself  to  doctrinal  discussion  to  any  great  extent,  but 
even  he  is  ever  careful  to  make  his  doctrines  bear  on  prac- 
tical life.  He  exhorts  Timothy  to  the  "  holding  of  faith  and 
a  good  conscience."  He  would  not  have  doctrines  merely 
intellectually  held,  but  held  always  with  "a  good  con- 
science." He  looked  upon  doctrines  as  a  means  to  originate 
and  "maintain  good  works," 

Secondly.  From  the  relations  of  Christian  doctrine  to  the 
springs  of  human  life.  There  are  doctrines  in  science,  like 
the  axioms  of  mathematics,  that  have  little  or  no  relation  to 
human  feelings  and  impulses,  the  springs  of  human  conduct. 


32  THE  HOMILIST. 

You  believe  that  two  and  two  make  four,  that  four  multi- 
plied by  four  makes  sixteen,  but*  neither  makes  any  impres- 
sion on  your  heart.  Such  truths  have  no  power  whatever 
to  affect  the  moral  character  of  your  every-day  life.  Not 
so  with  the  doctrines  of  the  Gospel ;  they  have  a  relation 
to  every  sentiment  of  your  spiritual  nature.  The  doctrines 
concerning  God,  and  Christ,  and  man  touch  you  at  every 
point.  The  sense  of  advantage,  the  sense  of  right,  the 
sense  of  God,  the  sense  of  an  after  life  are  the  mightest  im- 
pulses of  the  soul ;  and  upon  all  these  do  the  doctrines  of 
the  Gospel  bear.  They  are  heart-chords  which  doctrines 
can  either  set  to  music  or  wake  to  thunder.  You  bury  a 
friend,  perhaps  your  wife  or  your  first-born  child.  Blinded 
with  tears  you  stand  by  the  grave's  mouth,  and  as  the  clods 
fall  on  the  coffin  below,  your  faith  looks  up,  and  a  voice 
falls  on  your  ear,  "I  am  the  resurrection  and  the  life."  As 
you  turn  away  to  mingle  in  the  conflicts  of  life,  does  not 
the  belief  in  your  heart  that  you  and  your  loved  ones  shall 
meet  again,  shape,  and  modify,  and  change  your  life  ?  Ob- 
serve further,  in  proof  that  the  doctrinal  is  made  subserv- 
ient to  the  practical,  that. 

Thirdly.  Doctrines  are  useless  to  any  man  unless  they 
do  promote  a  holy  life.  Let  a  man  be  thoroughly  acquainted 
with  every  part  of  the  Bible,  let  him  understand  every  prin- 
ciple in  its  relation  to  the  whole  circle  of  truth,  let  his 
theology  be  as  correct  and  comprehensive  as  that  of  the 
highest  angel  student  in  the  universe,  yet  if  his  life  remains 
unreformed  and  unsanctified  by  his  knowledge,  his  theolog- 
ical attainments  would  only  swell  his  responsibility,  and 
aggravate  his  misery  at  last. 


WHAT  HINDERS  THE  GOSPEL?  33 

Fourthly.  From  the  declarations  of  the  Bible.  The 
Bible  teaches  that  it  is  not  he  who  "  heareth  "  the  word 
that  shall  be  saved,  but  he  that  "  doeth  it ;"  that  it  is  not  a 
hearer  of  the' word  that  is  blessed,  but  a  doer  of  the  work. 

Fifthly.  From  the  fact  that  even  the  doctrinal  cannot  be 
fully  understood  without  the  practice  of  that  which  concerns 
the  heart  and  life.  Christianity  is  only  thoroughly  under- 
stood by  the  heart.  Its  doctrines  must  be  transmuted  into 
feelings  to  be  properly  understood.  The  "  little  book " 
must  be  eaten,  the  system  must  be  tried  to  be  known.  In- 
tellect is  not  the  only  knowing  faculty  either  in  the  highest 
or  the  lowest  department  of  being.  The  knowledge  of 
sizes,  and  forms,  and  colors,  of  odors  and  sounds,  came  not 
to  us  through  reason ;  it  was  the  sensuous  faculty  that  con- 
veyed them  to  our  consciousness.  To  a  boy  who  had  never 
tasted  an  apple,  or  an  orange,  or  other  fruit,  you  might  talk 
forever  about  their  flavor,  and  he  would  comprehend  no 
more  at  the  end  than  at  the  beginning.  The  knowledge  of 
God  and  of  light  and  love  comes  not  to  us  through  the  in- 
tellect, the  understanding,  but  through  the  spiritual  faculty, 
the  heart.  The  things  of  the  heart  can  only  be  understood 
by  the  heart.  "Who  knows  "  the  things  of  the  Spirit"  but 
the  Spirit  1  "  If  any  man  will  do  the  will  of  my  Father  he 
shall  know  of  the  doctrine  whether  it  be  of  God,  or  whether 
I  speak  of  myself"  And  again :  "  He  that  saith  I  know 
him,  and  keepeth  not  his  commandments  is  a  liar,  and  the 
truth  is  not  in  him."  The  doctrines  of  Christ  are  not 
learned  like  the  doctrines  of  Newton  or  Euclid,  by  mere  in- 
tellectual study ;  they  are  learned  by  the  heart  and  the  life. 
Action  alone  translates  Christian  doctrines  into  meaning. 

The  HomiliBt.  3 


S4  THE   HOMILIST. 

No^y,  the  doctrinal  being  thus  subservient  to  the  moral, 
is  not  ajnerely  theological  manifestation  of  the  Gospel  an 
imperfect  and  wrong  onel  By  a  mere  theological  mani- 
festation we  mean  a  manifestation  where  the  theological 
has  been  exalted  above  the  ethical  and  practical,  the  theory 
above  the  practice;  where  Christianity  has  been  made  a 
metaphysical  minister  to  the  brain,  rather  than  a  loving 
prompter  to  the  heart  and  guide  to  the  life ;  where  "  the 
letter  that  killeth"  has  been  exalted  above  "  the  spirit  that 
giveth  life." 

Please  bear  in  mind  that  we  do  not  depreciate  the  doc- 
trinal ;  our  aim  is  to  condemn  the  practice  which  makes  the 
doctrinal  more  than  all  else.  In  how  many  Churches  have 
ministers  contended  for  the  creed  of  their  Church  as  being 
the  only  true  creed,  and  how  zealously  have  they  studied  to 
show  that  salvation  out  of  the  pale  of  their  particular  belief 
is  a  very  uncertain  matter.  And  mark  this,  too,  that  cer- 
tain Churches  claiming  to  ignore  all  creeds  have  yet  from 
the  pulpit  and  the  press  denounced  and  trampled  in  the 
dust  all  doctrines  except  the  ones  held  by  themselves! 
They  have  indulged  the  secret  and  the  open  sneer ;  they 
have  in  public  assemblies  ridiculed  the  tenets  of  other  de- 
nominations, and  have  shown  in  all  their  movements  and 
motives  a  spirit  more  becoming  the  pit  than  Christ.  They 
have  spent  more  time  tenfold  in  enforcing  correctness  of 
head-belief  than  in  talking  of  heart-belief  and  heart-life  and 
purity.  And  in  such  an  exhibition  of  the  Gospel,  is  it 
hard  to  see  how  that  Gospel  has  been  hindered  in  its 
course  ? 

Observe, 


WHAT  HINDERS  THE  GOSPEL?  35 

III.   That   the  Gospel  regards    the   true   ethical — 

THE  principles  THAT  REGULATE  THE  CONDUCT  AND  THE 
LIFE,  AS  EMBODIED    IN    THE  LIFE    OF    ChRIST.       Alld  if  this  is 

SO,  is  not  a  mere  dry  legal  manifestation  of  the  Gospel,  a 
formal,  professional  exhibition  only  of  it,  a  wrong  represent- 
ation ?  Christ  is  not  only  the  decalogue,  but  the  whole  of 
Heaven's  code.  All  the  eternal  principles  of  moral  law  and 
order  he  reduced  to  life,  he  translated  into  human  actions. 
"  He  fulfilled  all  righteousness."  Our  whole  duty  is  sum- 
med up  in  his  command  :  "  Follow  me."  Assimilation  to 
Christ  is  the  perfection  of  man. 

From  this  it  follows  that  every  manifestation  of  the  Gos- 
pel not  thoroughly  in  keeping  with  the  spirit  and  life  of 
Christ  is  a  wrong  representation.  Whatever  in  the  Church 
gives  the  world  a  wrong  idea  of  Christ  misrepresents  the 
Gospel.  And  how  much  has  there  ever  been,  and  still  is, 
which  is  thoroughly  inconsistent  Avith  his  ever  blessed  life ! 

All  lordliness  in  the  Church  misrepresents  the  Gospel ; 
for  Christ  "  made  himself  of  no  reputation,  took  on  him  the 
form  of  a  servant,"  was  "  meek  and  lowly  in  heart,"  identi- 
fied himself  with  the  poorest  of  the  poor,  and  became  the 
minister  of  all.  How  often  have  the  high  in  the  world's 
esteem,  the  rich  and  the  presumptuous,  acted  as  lords  over 
God's  heritage !  thus  by  system  misrepresenting  the  pro- 
foundly humble  and  self-denying  spirit  of  Him  "  who  went 
about  doing  good,"  and  who,  when  exhausted,  had  no  place 
whereon  to  lay  his  head  ! 

Everything  like  severity  in  the  Church  nikrepresents  the 
Gospel ;  for  it  is  opposed  to  the  spirit  of  Him  who  did  not 
cause  his  "  voice  to  be  heard  in  the  street,"  and  who  would 


SQ  THE   HOMILIST. 

not  "  break  the  bruised  reed  nor  quench  the  smoking  flax." 
And  what  severity  has  the  professed  Christian  Church  shown? 
How  it  has  impaled  and  imprisoned,  gibbeted  and  burned 
heretics  !  How  it  has  in  innumerable  cases  lent  its  arm  to 
war !  The  remark  has  too  often  been  made  that  Christian 
nations  have  been  the  great  leaders  in  battle,  and  that  minis- 
ters of  the  Gospel  have  been  anxious  to  consecrate  banners 
and  help  on  the  work  of  carnage. 

Everything  like  formalism  in  the  Church  misrepresents 
the  Gospel,  for  it  is  opposed  to  the  Spirit  of  Him  who 
taught  that  "God  is  a  spirit,  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth."  In  Christ  religion 
was  a  life,  not  an  office  or  a  form ;  but  how  strangely  differ- 
ent the  religion  of  multitudes  of  Church  members !  Their 
names  are  on  the  class-book,  or  Church  register,  and  that 
said,  all  is  said.  They  go  out  on  the  Sabbath  to  the  morn- 
ing service,  and  then  returning  home  their  hearts  are  at  ease 
till  the  next  Sabbath  at  eleven  o'clock.  They  may  live 
within  a  stone's  cast  of  the  church,  but  you  seldom  or  never 
see  them  at  Sabbath  night  preaching,  nor  in  the  afternoon 
at  class  or  Sabbath  school,  nor  yet  ever  at  the  Wednesday 
or  Friday  night  prayer-meeting.  Intelligent  and  careful 
men  say  that  not  more  than  one  fifth  of  all  who  bear  the 
name  of  Protestant  Christians  add  anything  of  inrceptihle 
importance  to  the  efficiency  of  the  Church  in  the  work  of 
the  world's  conversion.  A  gigantic  moral  incubus  are  these 
formal  professors  to  the  car  of  Christ,  and  no  wonder  that 
men  of  the  w®rld  looking  on  them  conclude  that  religion, 
after  all,  is  only  a  matter  of  opinion,  or  a  naatter  of  con- 
venience, or  a  good  cloak  for  hypocrites. 


WHAT  HINDEKS  THE  GOSPEL?  8T 

Any  unloving  manifestation  of  the  Gospel  is  a  wrong 
representation,  and  therefore  a  great  hinderance.  The  Gos- 
pel is  a  history  of  divine  love.  Its  one  great  central  truth 
is  that  "  God  is  love,"  and  that  he  loves  man  though  a 
sinner.  The  Gospel  is  love,  divine  love  incarnate,  reason- 
ing, toiling,  praying,  and  suffering  for  man.  The  severe 
aspects  of  God  in  the  Bible  are  only  to  his  love  what  the 
shadows  are  to  the  sun.  Shadows  imply  that  the  sun  is  still 
shining  on,  but  some  object  obstructs  its  benignant  rays. 
It  is  human  sin  that  at  times  obstructs  the  bright  rays  of 
divine  love,  and  flings  the  shadow  of  apparent  anger  on  our 
path ;  but  divine  love  still  shines  behind  the  obstructive  ob- 
ject, and  lights  up  the  universe  with  bliss.  The  Gospel 
being  thus  full  of  love,  any  cold  or  unkind  manifestation  of 
it  is  a  wrong  representation,  and  operates  as  a  hindering 
cause.  Does  the  Church  represent  love^  warm,  self-denying, 
world-wide  love  1  Look  around  and  see.  Alas !  that  there 
are  so  many  Churches  rent  by  the  evil  spirit  of  discord ! 
But  yesterday  a-  minister  told  us  that  his  great  trouble  was 
with  his  people,  not  with  sinners.  Two  prominent  men  had 
been  pitted  against  each  other  for  years.  They  spoke  not 
to  each  other,  but  shunned  each  other's  presence  and  glance. 
The  other  members  knew  of  the  feud,  and  the  town  and 
neighborhood  people  knew  of  it  too,  and  the  work  of  the 
Lord  was  stayed.  It  was  impossible  to  awaken  sinners  to 
danger  when  they  saw  men  professing  to  have  the  love  of 
Christ  in  their  hearts  thus  at  open  war.  How  many  mem- 
bers  of  the  Church  there  are  in  whose  breasts  burns  the 
lurid  fire  of  sin,  rather  than  the  bright  and  glorious  blaze  of 
heavenly  love !     They  tell  you  that  some  one  has  offended 


88  THE  HOMILIST. 

or  maltreated  them,  and  that  they  will  not  listen  to  an  ex- 
planation or  reconciliation.  When  such  things  happen  how 
the  body  of  Christ  bleeds,  and  how  Zion  goes  mourning 
among  men ! 

All  selfishness  is  a  misrepresentation  of  the  Gospel,  for  it 
is  opposed  to  the  Spirit  of  Christ,  who,  though  he  was  rich, 
yet  for  our  sakes  became  poor,  that  we  through  his  poverty 
might  be  made  rich.  How  rich  he  was!  how  rich  in  honor, 
and  glory,  and  dominion,  and  bliss,  and  power;  and  yet  how 
poor  did  he  become  for  your  sake,  for  my  sake !  Yet  how 
little  we  suffer  for  him,  how  unwilling  to  contribute  to  the 
extension  of  his  cause  in  the  earth;  how  we  hold  to  the 
present  and  grasp  at  the  future,  and  covet  earnestly  worldly 
honor  and  riches  ! 

In  illustration  of  our  want  of  self-denial,  let  us  descend 
to  some  transactions  of  every-day  pertinency.  Mr.  A.  is  a 
member  of  the  Church,  lives  well,  professes  to  love  the 
Gospel,  and  is  regular  in  his  attendance  on  the  ministry. 
He  has  a  fine  dwelling,  and  everything  in  and  about  it  com- 
fortable. His  wife  and  children  love  him  and  are  loved  in 
return.  His  income  is  enough  to  furnish  full  meals  as  the 
hours  come  round,  and  there  is  no  lack  of  funds  for  the 
article  of  dress.  For  'really  superfluous  dresses  and  new 
bonnets  the  sum  paid  each  year  amounts  to  two  hundred 
dollars.  How  much  does  he  give  for  the  support  of  the 
ministry  1  Ten  or  fifteen  dollars,  and  hard  wrung  at  that. 
How  much  to  the  missionary  cause  ]  Possibly  five  dollars ; 
most  likely,  however,  three  dollars.  The  sum  total  con- 
tributed in  the  twelve  months  for  all  religious  and  benevo- 
lent purposes  does  not  reach  fifty  dollars. 


WHAT  HINDERS  THE  GOSPEL?  39 

Over  the  way  yonder  is  Mr.  B. ;  he  has  abundance  of  real 
estate,  but  is  forever  complaining  of  the  taxes.  He  is  called 
on  for  a  contribution  to  the  cause  of  missions,  but  the  words 
are  scarcely  out  of  your  mouth  before  his  voice  cries  out  in 
dolorous  accents,  "We  are  so  poor,  so  very  poor,  we  do 
not  know  what  to  do."  Observe,  his  lands,  and  cattle,  and 
crops  are  worth  $10,000  or  $20,000;  and  observe  further, 
that  whatever  his  children  want  in  the  way  of  finery  they 
obtain.  Mr.  B.  chews  and  smokes  to  the  extent  of  fifty 
cents  a  week  by  his  own  confession ;  but  he  puts  the  mis- 
sionary cause  off  with  a  subscription  of  half  a  dollar,  to  be 
paid  at  or  before  the  session  of  the  next  annual  conference  ! 

You  may  call  these  extreme  cases,  but  you  know,  and  we 
know  scores  and  hundreds  of  others  which  are  more  extreme. 
A  man  in  a  certain  Western  state  is  worth  over  $100,000. 
By  one  single  transaction  in  pork  he  made,  a  short  time 
since,  a  clear  profit  of  $47,000,  and  yet  when  applied  to  for 
a  subscription  to  build  a  church  in  his  native  place  he  gave 
$10.  To  his  minister  he  pays  in  cash  each  year  $15,  and 
thinks  himself  doing  nobly.  There  are  men  by  scores  and 
hundreds  in  Indiana  and  Ohio,  and,  in  fact,  in  any  of  the 
states  you  may  mention,  worth  from  $3,000  to  $5,000  and 
$10,000  each,  who  do  not  give  to  the  support  of  religion 
each  year  so  much  absolutely  as  $2  apiece.  We  happen  to 
know  three  farmers,  Methodists,  in  a  certain  township  of  a 
certain  county  in  Ohio.  One  of  them,  by  the  county  record- 
er's book,  is  assessed  at  $12,000,  the  second  at  $20,000,  and 
the  third  at  $28,000,  and  yet  not  one  gives  so  much  as 
$6  a  year  to  benevolent  or  religious  purposes.  The  love 
of  money  has  acted  on  them  differently  from  love  of  any 


40  THE  HOMILIST. 

other  kind,  covering  and  casing  them  with  ^an  armor  that 
sets  at  defiance  all  appeals. 

Now  turn  your  attention  to  the  congregation  where  you 
worship.  Who  are  doing  their  duty  1  A  few^,  a  very  few 
mechanics  and  widows  are  giving  all  they  ought ;  but  what 
are  the  men  who  have  the  dollars  doing  ?  Some  are  thank- 
ing God  for  a  free  Gospel ;  others  are  calculating  what  to 
do  with  the  interest  accruing  on  their  bank,  railroad,  or 
funded  stocks ;  other  some  are  bargaining  for  a  fine  comer 
lot,  or  a  hundred  acres  of  land,  and  all  are  forgetting  the 
case  of  the  four  fishermen  first  called  by  Christ,  who,  making 
nothing  of  the  treasures  of  this  life  except  as  they  pointed 
to  the  treasures  und^^rrupted  in  heaven,  rejoiced  not  only 
"that  they  were  counted  worthy  to  sufier  shame  for  his 
name,"  but  were  also  willing  "  to  die  for  the  name  of  the 
Lord  Jesus."  Do  not  such  cases  as  these  show  why  the 
Gospel  is  hindered  "i  Do  they  not  show  that  the  disposition 
in  the  Church  is  to  make  self  first,  and  religion  second  or 
last? 

"  But,"  interposes  one,  "  while  these  cases  may  be  plain 
enough  and  true  enough,  it  is  not  fair  to  use  them  as  repre- 
senting the  average  contributions  to  the  Church."  For  a 
moment,  then,  let  us  look  at  some  one  Church,  the  Method- 
ist Episcopal,  for  instance.  According  to  the  General 
Minutes  for  1859  the  membership  was  956,555,  and  the 
total  contributions  to  the  Missionary,  Bible,  Tract,  and  Sun- 
day-school causes,  $315,140,  being  an  average  per  member 
of  about  thirty -three  cents.  If  we  add  to  this  sum  the  ex- 
penses of  their  traveling  ministry,  church  repairs,  and  some 
other  things,  we  have  a  grand  total  of  $2,115,140,  or  about 


WHAT  HINDERS  THE  GOSPEL?  41 

two  dollars  and  twenty  cents  per  year  per  member.  At  a  low 
valuation,  the  amount  of  real  and  personal  estate  subject  to 
taxation  in  the  United  States  is  $9,500,000,000 ;  of  which 
amount  15,000,000,000  are  in  the  hands  of  Church  members, 
and  probably  of  this  latter  sum  $1,500,000,000  in  the  hands 
of  the  members  of  the  Methodist  Episcopal  Church.  Now, 
suppose  for  every  dollar  owned  each  member  should  annu- 
ally give  to  the  cause  of  God  and  benevolence  one  half  a 
cent,  which  does  not  vary  much  from  the  amount  paid  as 
state  and  federal  taxes,  what  would  the  sum  be"?  Over 
seven  millions  of  dollars  instead  of  two,  as  now,  to  benevo- 
lence. Is  the  amount  large  1  is  it  more  than  ought  to  be 
given  ?  is  it  more  than  can  be  given  1  The  statistics  in 
regard  to  perfumery,  jewelry,  and  tobacco  show  that  Church 
members  in  this  country  spend  more  for  these  articles  than 
they  do  for  religion.  We  do  not  here  argue  the  necessity 
of  spending  less  for,  or  dispensing  with  them,  but  simply 
inquire  whether  pious  men  and  women  should  give  less  to 
God  than  to  themselves  in  the  way  of  self-decoration  and 
gratification  1 

When  we  compare  the  sums  used  by  nations  for  armies 
and  navies,  with  the  sums  spent  by  Christians  for  extending 
God's  cause,  we  discover  how  little  of  religious  self-denial 
there  is  in  the  world.  In  the  last  tiventy  years  the  total 
sum  spent  by  the  various  religious  and  benevolent  societies 
of  the  United  States,  exclusive  of  Roman  Catholic,  has  a 
little  exceeded  thirty  millions  of  dollars,  which  is  about 
one  third  as  much  as  the  army  and  navy  of  this  country 
cost  for  the  year  1859.  Including  the  repairs  on  ships, 
arsenals,  etc.,  the  money  annually  spent  by  the  nations  of 


42  THE  HOMILIST. 

Europe  for  naval  and  military  purposes  does  not  fall  short 
of  $800,000,000,  a  sum  at  least  one  hundred  times  greater 
than  the  amount  spent  by  the  Christians  of  the  United 
States  for  the  support  of  the  ministry  and  all  other  relig- 
ious purposes. 

"  But  to  pay  for  religion  as  we  pay  for  war  would  re- 
quire great  sacrifices."  True,  but  where  in  the  New  Testa- 
ment Scriptures,  or  the  Old,  is  it  written  that  the  kingdom 
is  to  prevail  without  severe  self-denial  ?  In  the  days  of  the 
primitive  disciples  the  love  of  money  was  unknown.  In 
charity,  "  their  deep  poverty  abounded  to  the  riches  of  their 
liberality ;"  and  the  question  was  not,  as  in  our  day,  "  How 
much  shall  I  give  ?"  but "  How  much  may  I  withhold  V  In- 
deed, they  gave  the  whole  of  what  they  gained ;  and  never 
was  the  utterance  made,  "  I  give,  or  I  shall  give  as  much  as 
I  can  conveniently,''''  We  may  expect  nothing  but  a  perma- 
nent and  perpetual  hinderance  of  the  Gospel  in  the  earth  so 
long  as  co7ivenience  is  the  ruling  law  of  giving.  If  a  son  is 
lost,  or  imprisoned,  in  some  distant  country,  or  cast  upon 
some  lonely  island,  the  father  and  mother  do  not  debate 
day  after  day  as  to  how  much  they  can  conveniently  give 
for  his  recovery.  Or  if  he  is  sick  and  threatened  with 
speedy  death,  money  is  not  thought  of,  personal  comfort  is 
not  taken  into  the  account,  nor  health,  nor  in  some  cases 
life  itself,  if  the  loved  one  may  recover.  And  if  Christian 
men  had  as  much  love  for  the  cause  of  their  Saviour,  as 
they  have  for  the  welfare  of  their  children,  what  self-denials 
would  they  not  practice ! 

From  these  and  kindred  suggestions,  is  it  difficult  to  see 
that  the  Gospel  has  had  such  a  representation  among  men 


WHAT  HINDERS  THE  GOSPEL?  43 

as  to  account  for  its  present  limited  influence  in  the  world  1 
Indeed,  when  we  think  that  man  is  the  chosen  instrument- 
ality of  God  to  extend  his  kingdom  in  the  earth,  and  that 
he  will  not  work  unless  man  works,  is  it  not  strange  that 
Christianity  has  prevailed  as  it  has]  In  how  many  in- 
stances have  men  professed  religion  for  the  sake  of  some 
selfish,  worldly  end,  how  often  they  have  caricatured  the 
Gospel,  how  often  played  the  hypocrite,  and  how  often  con- 
cealed the  living,  loving  Christ,  the  friend,  brother,  and 
Saviour  of  universal  man,  under  the  repulsive  forms  of 
ceremonies,  polemics,  assumptions,  and  formalities  1 

It  is  time  the  Church  should  feel  its  duty  and  its  respons- 
ibility ;  high  time  that  its  members  should  live  as  they 
profess.  The  Church  is  God's  spiritual  army,  and  his  min- 
isters are  to  marshal  the  hosts  "  against  the  mighty."  But 
what  are  generals  without  the  rank  and  file?  Success  de- 
pends scarcely  less  upon  the  valor  of  the  individual  soldiers 
than  upon  the  wisdom  of  the  oflicers.  The  conqueror  of 
the  w^orld  caused  to  be  inscribed  upon  the  spoils  taken  on 
one  occasion  from  the  enemy,  ^^ Alexander,  son  of  Philip, 
WITH  THE  Greeks  [the  Lacedemonians  excepted)  gained  these 
spoils  from  the  barbarians  who  inhabit  Asia."  Captains  only 
and  generals  cannot  conquer ;  the  individual  soldiers  must  be 
right ;  all  must  be  right,  and  all  ready  to  fight ;  not  some  in 
their  tents,  and  some  at  home,  and  some  asleep,  and  some  off 
on  furlough,  but  every  one  armed  and  equipped  in  his  place. 

Is  it  any  wonderthat  Voltaire  and  his  infidel  companions, 
who  figured  in  the  French  Revolution,  judging  of  Chris- 
tianity, as  they  foolishly  did,  as  it  appeared  in  the  Papal 
Church,  should  hate  it,  and  swear  to  throw  it  off  as  a  foul 


44  THE  HOMILIST. 

incubus  on  the  heart  of  their  nation  1  Is  it  any  wonder  in 
later  times  that  that  great  man  of  science,  Humboldt,  see- 
ing Christianity  only  as  it  appeared  in  the  Prussian  state 
clergy  or  the  Romish  priests  of  Germany,  should  treat  its 
claims  with  indifference  and  contempt,  and  should  say  of  the 
clergy  as  he  did  of  the  eyes  of  the  chameleon.  One  eye  is  on 
the  earth,  and  one  on  heaven,  but  the  preference  is  for  the 
earth  wholly  1  Is  it  any  wonder  that  other  men  of  our  own  day 
and  country  should  stand  aloof  from  the  claims  of  religion 
when  they  see  such  distorted  exhibitions  of  it  in  professors  ? 

For  the  same  reason  that,  of  old,  God  "  could  not  drive  out 
the  inhabitants  of  the  valley,"  he  cannot  now  convert  the 
world,  because  there  is  a  want  of  the  proper  agency,  a  right 
representation  of  the  Gospel  by  men.  In  his  "  Philosophy 
of  History,"  Dr.  Schlegel  states,  in  explanation  of  the  rapid 
extension  of  Christianity  in  the  first  century,  that  its  profes- 
sors saw  and  felt  the  presence  of  their  mvisible  King  and 
Lord,  and  that  they  "  valued  earthly  existence  only  as  it  con- 
tributed to  the  one  end,  the  diffusion  of  the  principles  of 
Christ  among  men."  Elsewhere  he  remarks,  that  having 
conquered  the  world  by  their  principles  the  Christians  could 
have  so  held  it,  but  that  ceasing  to  practice  self-denial,  and 
having  "let  in  discord  among  themselves"  by  the  indulgence 
of  improper  tempers  respecting  unimportant  points,  the  vic- 
tories of  the  cross  began  to  wane. 

Let  the  Church  learn  a  lesson  from  the  experience  of  the 
primitive  disciples.  The  logic  of  a  holy  life  is  the  power 
which  sinners  cannot  resist.  With  the  Holy  Ghost  animat- 
ing the  heart,  victory  must  attend  the  toil  of  every  Christian 
man  and  woman. 


THE  PKOSFEEOUS  FOOL.  45 

O  come  the  day  when  the  living,  personal  Christ,  with 
a  brother's  warm  heart,  overflowing  with  love,  and  a  father's 
kindly  sentiments  of  affection  streaming  from  his  lips,  he 
who  of  old  trod  the  hills  of  Capernaum  and  the  shores  of 
Galilee,  the  "  friend  of  sinners,"  shall  appear  again  in  his 
Church,  the  spirit  of  every  act,  the  meaning  of  every  serv- 
ice, the  sovereign  of  every  heart ! 


HOMILY  III. 

THE  PROSPEROUS  FOOL. 

The  ground  of  a  certain  rich  man  brought  forth  plentifully :  and  he 
thought  within  himself,  saying,  What  shall  I  do,  because  I  have  no  room 
where  to  bestow  my  fruits  ?  And  he  said,  This  wUl  I  do :  I  will  pull 
down  ray  barns,  and  build  greater.  Luke  xii,  16-18. 

The  parables  of  Christ  strike  us  as  particularly  illustrat- 
ing and  sustaining  the  expression :  "  Never  man  spake  like 
this  man."  When  we  consider  the  circumstances  under 
which  many  of  them  were  delivered— that  they  were  unpre- 
meditated, grew  up  out  of  the  occasion  and  on  the  spur  of 
the  moment,  and  yet  that  they  combined  unity  of  purpose 
with  comprehensiveness  and  beauty  in  minutest  details,  we 
may  well  come  to  the  conclusion  that  he  who  uttered  them 
was  indeed  divine ! 

The  Church  too,  we  may  remark,  while  confessing  its  in- 
finite obligation  to  the  Son  of  God  for  these  parables,  is  also 
indirectly  indebted  for  some  of  them  to  the  opposition  and 
contradiction  of  the  world.     Out  of  the  murmurings  of  the 


46  THE  HOMILIST. 

Scribes  and  Pharisees  arose  the  three  consecutive  parables 
of  the  "Lost  Sheep,"  the  "Lost  Money,"  and  the  "Lost 
Son  ;"  so  here,  out  of  an  incident,  a  mere  interruption  to  the 
sermon,  arose  this  one  of  the  "  Prosperous  Fool."  Our 
Lord  is  discoursing  to  his  disciples  upon  the  trials  of  life 
and  the  Providence  that  overrules  them  all ;  upon  the  per- 
secutions of  the  righteous,  and  the  Holy  Ghost  who  shall 
sustain  them  in  these  trials,  when,  just  as  he  has  arrived  at 
the  most  solemn  part  of  the  discourse,  one  of  the  company 
breaks  in  with  the  unseemly  interruption :  "  Mastel*,  speak 
to  my  brother,  that  he  divide  the  inheritance  with  me  !" 
You  are  shocked  at  the  frivolity  and  profanity  of  the  man. 
What  has  the  Holy  Ghost,  speaking  to  a  disciple  at  the 
hour  of  extreme  peril,  to  do  with  a  dispute  about  "  dividing 
the  inheritance  1"  Yet  in  condemning  him  shall  we  not 
condemn  ourselves?  What  strange  incongruous  thoughts 
are  present  in  every  congregation  in  the  midst  of  the  most 
solemn  and  pointed  appeals !  If  by  a  spiritual  photography 
the  thoughts  of  all  men  could  be  brought  out  plain  as  the 
features  of  their  various  faces,  what  a  startling  revelation ! 
Indeed,  without  wishing  to  plead  excuse  for  wandering 
thoughts,  I  may  say  (if  the  seeming  paradox  can  be  en- 
dured for  a  moment)  that  with  some  minds  the  closer  their 
attention  the  more  are  they  tempted  to  wander  amid  the 
various  branchings  of  the  subject,  according  to  the  laws  of 
association  and  suggestion;  and  each  man  differently,  ac- 
cording to  his  circumstances,  mental  constitution,  and  spir- 
itual experience.  Some  allusion  or  passing  word  is  enough 
to  set  in  motion  so  powerful  a  train  of  thought  as  to  lead 
the  subject  of  it  to  the  mistaken  belief  that  the  speaker  had 


THE   PROSPEROUS  FOOL.  47 

actually  uttered  what  has  passed  only  through  his  own 
mhid.  Let  us  not  be  hasty  in  our  condemnation  of  this 
man.  Perhaps  after  all  there  was  not  so  much  frivolity  or 
profanity  about  him. 

But  look  for  a  moment  at  the  Saviour's  reply.  He  refuses 
to  give  judgment  in  this  worldly  matter,  but  offers  counsel, 
which  if  received  will  be  found  of  more  value  than  the 
whole  of  the  "  inheritance."  "  He  said  unto  ^Aem,"  (not  the 
disciples  generally,  but  the  two  brothers,)  "  Take  heed  and 
beware  of  covetousness ;"  or,  as  it  should  be,  "  every  kind  of 
covetousness ;"  covetousness  in  seeking  what  we  are  entitled 
to  ;  covetousness  in  withholding  what  is  another's  ;  "  for," 
and  this  is  the  text  of  which  the  parable  is  the  subject,  "a 
man's  life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth."  From  the  lowest  point  of  view, 
clearly,  the  mere  animal  life  stands  not  in  the  abundance 
possessed  over  and  above  what  is  used  and  appropriated, 
but  in  sufficiency ;  in  what  actually  needs  to  be  absorbed  in 
the  functions  and  economy  of  life.  In  competency  a  man's 
life  may  stand;  but  there  is  a  point  of  affluence  to  which  the 
sustaining,  or  lengthening  out  of  life,  stands  in,  at  least,  no 
direct  relation.  That  gold  which  the  miser  hoards  might  as 
well,  in  relation  to  his  life,  be  so  much  shingle  from  the 
ocean  shore  !  But,  in  a  higher  sense,  emphatically  "  /i/e," 
"  A  man's  life,"  consists  not  in  his  possessions.  A  man's 
life  in  its  ideal,  after  the  great  Head  and  pattern  of  human- 
ity, is  a  spiritual  life  dependent  on  the  bread  of  heaven. 

But,  passing  from  this  pregnant  text,  let  us  look  at  the 
subject.  Here  is  a  man  well  to  do,  calculating,  pains- 
taking, and  prosperous,  but  he  is  a  fool ! 


48  THE  HOMILIST. 

There  are  four  aspects  under  which  his  folly  presents 
itself: 

1.  In  his  realized  prosperity  and  plans  for  the  future 
HE  forgets  or  ignores  GOD.  "  The  fool  hath  said  in  his 
heart,  There  is  no  God." 

There  is  no  evidence  that  this  man  belonged  to  the  class 
thus  indicated,  but  he  is  a  practical  atheist,  "a  secularist.'' 
Not  one  word  of  Him  who  gives  us  "  fruitful  seasons :"  he 
speaks  of  "  my  fruits  "  and  "  my  goods  "  as  though  he  stood 
absolutely  independent  of  the  great  Giver.  And  for  this 
there  seems  the  less  excuse  considering  that  the  occupation 
of  the  man  was  that  of  a  farmer,  not  a  manufacturer.  For 
the  sons  of  Tubal  Cain,  the  artificers  in  brass  and  iron, 
something  of  palliation  may  perhaps  be  urged.  There  are 
so  many  second  causes  between  them  and  the  great  First 
Cause,  so  many  links  in  the  chain  between  earth  and  heaven, 
that  if  they  see  not  that  its  upper  end  is  grasped  in  the 
hand  of  the  Eternal  their  blindness  may  be  extenuated  if 
not  excused.  The  mason  has  perhaps  never  seen  the  quarry 
from  whence  the  marble  block  was  hewn  ;  the  carpenter  has 
never  stood  in  the  shadows  of  that  forest  where  the  timber 
grew  ;  the  cunning  workman  in  gold  and  silver  and  precious 
stones  has  never  gone  down  into  the  mine  from  whence 
those  treasures  were  brought ;  but  this  man,  by  his  contact 
with  nature,  lives,  shall  we  say,  in  the  more  immediate 
presence  of  the  all-quickening  Spirit,  by  whom  nature's 
womb  is  made  pregnant  and  fertile  %  His  "  grounds 
brought  forth  plentifully."  He  himself  is  a  child  of  nature, 
nursed  in  her  lap,  fed  by  her  hand,  soothed  by  her  songs. 


THE   PKOSPEROUS   FOOL.  49 

The  roar  of  the  blast-furnace  he  hears  not,  nor  the  din  of 
whirring  wheels ;  the  smoke-laden  atmosphere  of  the  great 
city  has  never  confused  his  brain  nor  saddened  his  heart ; 
but  in  quiet  waiting  he  has  looked  for  the  "  early  and  the 
latter  rain,"  knowing  that  with  all  his  husbandry  he  cannot 
make  a  single  blade  of  grass.  At  length  the  harvest  came ; 
the  corn  bowed  in  its  ruddy  ripeness  to  the  reaper's  hand ; 
the  fig-tree  blossomed,  the  almond-tree  flourished,  the  vine 
hung  out  its  purple  clusters  ;  the  date  yielded  its  sweetness, 
and  the  olive  its  fragrant  oil :  "  God  crowned  the  year  with 
his  goodness  ;"  but  the  man  in  the  atheism  of  his  heart 
talked  only  of  "my  fruits"  and  "my  goods."  No  homage, 
no  gratitude  !  We  learn,  after  all,  that  this  matter  of  prac- 
tical atheism  depends  not  so  much  upon  the  circumstances 
of  the  man  as  the  man  himself.  •  You  tell  us  that  the  tem- 
ple in  which  you  best  can  worship  is  the  universal  one 
whose  dome  is  the  great  firmament,  that  the  only  book  of 
revelation  is  the  great  book  of  nature,  that  the  only  sermons 
you  would  hear  are  those  preached  by  her  perpetual  minis- 
ters ;  you  tell  us  there  is  "  divinity  in  a  moss,  theology  in  a 
beetle,  and  in  the  changing  seasons  the  veritable  creed  of  the 
apostles ;"  but  how  is  it  that  where  these  advantages  are 
greatest,  apart  from  the  revelation  of  the  Bible,  mea  are 
commonly  most  degraded  and  sensual '?  "Where  every 
prospect  pleases"  there  naught  but  "man  is  vile!" 

Let  the  man  indeed  listen  to  the  voice  of  the  Divine  Spirit 
within  him,  and  then  truly  he  is  in  harmony  with  universal 
nature ;  her  symbols,  prophecies,  and  promises  are  dear  to 
him — the  very  words  of  God ;  to  him  she  shows  herself  per- 
chance in  meanest  garb  and  coldest  mood,  and  yet  he  rever- 

The  Horoilist.  A 


50  THE  HOMILIST. 

ently  bows  down  and  worships,  if  he  may  but  touch  the  hem 
of  her  garment ;  to  another,  on  whose  soul  the  ineffable  light 
has  never  streamed,  she  appears  in  all  her  gorgeous  beauty 
and  her  glittering  jewelry;  but  he  looks  on  unmoved,  as 
upon  a  painted  sign-board ! 

"  Earth's  crammed  with  heaven, 
And  every  common  buah  afire  with  God ; 
But  only  he  who  sees  takes  off  his  shoes : 
The  rest  sit  romid  it  and  pluck  blackberries." 

Another  element  in  the  folly  of  this  man  is  found, 

11.  In  his  utter  selfishness.  The  brotherhood  of  men 
depends  on  the  fatherhood  of  God.  No  schemes  of  philan- 
thropy will  prosper  that  do  not  rest  on  a  divine  basis.  This 
man  not  only  talks  of  "  my  fruits "  and  "  my  goods "  as 
though  he  had  no  Father  in  heaven,  but  also  as  if  he  had 
not  a  brother  on  the  earth.  And  observe  too  that  this 
intense  selfishness,  while  it  is  in  part  his  folly,  is  his  misery 
also;  his  wealth  is  a  source  of  disquietude,  burdens  him 
with  cares  and  labors :  "  What  shall  I  do,  because  I  have 
no  room !"  etc.  Not  that  I  mean  to  preach  the  nonsense 
that  riches  are  as  great  a  trouble  as  poverty — as  great  a 
trial  in  one  way  I  doubt  not  they  are  ;  but  as  to  the  trouble, 
let  the  shorter  lives  of  the  indigent,  as  compared  with  the 
affluent,  answer  that.  Besides,  the  rich  man  may  rid  him- 
self of  the  burden  of  his  riches ;  but  the  poor  man,  how  can 
he  be  rid  of  his  poverty  %  Still  riches  do  bring  cares  along 
with  them,  especially  to  the  man  who  has  no  heart  to  use 
them  for  God  and  for  his  fellow-man.  This  poor  simpleton 
in  his  blind  selfishness  does  not  see  that  he  has  already 


THE  PROSPEROUS  FOOL.  51 

barns  and  storehouses  enough;  abundant  room  ready  to 
his  hand  if  he  did  but  know  it ;  room  in  the  homes  of  the 
destitute,  in  the  hearts  of  the  sorrowful,  in  the  mouths  of 
the  hungry.  Heavenly  garners  these,  where,  if  he  will  but 
deposit  his  fruits  and  his  goods,  he  shall  receive  in  return 
at  last  more  abundant  fruit  gathered  from  the  tree  of  life. 
Alas,  he  knows  it  not !  and,  fool  that  he  is,  he  is  asking  in 
the  perplexity  of  his  heart,  "  What  shall  I  do  because  I  have 
no  room "?" 

"  What  shall  I  do  ?"  A  question  sometimes  asked  now 
in  the  same  selfish  spirit,  but  under  different  circumstances, 
and  in  a  lower  moral  tone.  "What  shall  I  do"?"  Not 
because  "  I  have  no  room  for  my  goods,"  but  because  I 
have  no  goods  and  no  fruits.  "  This  is  what  I  will  do ;  I 
will  seem  to  have  ;  I  will  enter  on  large  commercial  specula- 
tions, I  will  set  up  my  country  house,  I  will  pride  myself  in 
the  best  horses,  the  best  wines,  the  best  pictures ;  the  phi- 
lanthropist, the  scholar,  the  antiquarian,  shall  sit  at  my 
table;  at  the  head  of  subscription  lists,  benevolent  and 
religious,  my  name  shall  appear;  and  if  by  this  daring 
scheme  I  do  not  become  rich,  at  least  for  a  time  men  will 
think  me  so."  "This  is  what  I  will  do."  And  so  the 
commercial  history  of  this  country  has  its  speculators,  and 
when  the  crisis  comes  there  are  desolated  homes,  and 
broken  hearts,  and  sudden  deaths,  and  suicides ! 

But  this  man  is  not  of  such;  not  a  railway  speculator, 
not  a  bank  director,  not  a  shareholder  in  mines  ;  he  is 
a  well-to-do,  industrious,  prudent  man,  and  yet  he  is 
a  FOOL !  and  wherefore  ?  Because,  living  in  a  world  with 
God  about  him  everywhere,  and  with  the  bitter  wail  of 


52  THE   HOMILIST. 

suffering  humanity  in  his  ears,  he  is  living  for  himself 
alone. 

His  folly  is  seen  in  this,  that  he  proposes, 

III.    To   SATISFY   SPIRITUAL  CRAVING  WITH  MATERIAL    FOOD. 

"  I  will  say  to  my  soul^  Thou  hast  much  goods,"  etc.  You 
may  object  to  this  that  the  man  never  really  thought  about 
his  soul  at  all;  that  with  him  the  "soul"'  is  simply  the  sen- 
tient life,  not  the  immortal  spirit.  Be  it  so ;  yet  he  has  a 
soul,  and  it  is  the  moving  of  this  within  him  that  will  not 
let  him  rest  satisfied  with  what  he  has,  that  makes  him  ever 
reaching  out  after  a  good  not  yet  attained ;  a  future  on  which 
in  some  way  the  hopes  of  all  men  center.  This  longing 
after  a  rest  and  joy,  as  yet  unknown  to  him,  is  the  inarticu- 
late crying  of  the  soul  within  him  for  the  true  rest  and  the 
true  joy.  Fool  that  he  is,  he  is  still  a  man,  and  the  man's 
spirit  cannot  live  by  bread  alone.  He  may  ^'-Jill  his  belly 
with  husks  that  the  swine  d6  eat,"  but  he  can  never  feed 
upon  them.  Not  to  discern  this  is  his  folly  and  his  sin. 
Are  there  not  many  among  us  who,  like  him,  are  seeking 
their  highest  good,  their  most  anticipated  future,  in  mere 
worldly  ease,  mere  carnal  provisions  ?  You  will  never  so 
find  this  ease ;  you  will  never  so  realize  this  festival  and 
holiday  of  the  soul. 

There  is  indeed  rest  for  you  if  you  will  have  it ;  but  it  is 
only  to  be  found  in  Him  who  said,  "  Come  unto  me  all  ye 
that  labor  and  are  heavy  laden,  and  I  will  give  you  rest." 
There  is  food  for  the  soul — it  is  "  the  bread  that  cometh 
down  from  heaven;"  there  is  drink  for  the  soul — it  is  "  the 
water  of  life  proceeding  from  the  throne  of  God  and  of  the 


THE   PROSPEROUS  FOOL.  53 

Lamb  ;"  there  is  a  merry-making  for  the  soul  when,  cleansed 
from  its  sins  in  the  precious  blood  of  Christ,  and  clothed  in 
his  righteousness,  the  father  says  to  his  child,  "  Go  now  thy 
way ;  eat  thy  bread,  and  drink  thy  wine  with  a  merry  heart, 
for  God  accepteth  thy  works." 

The  crowning  element  of  his  folly  is  in  the  fact, 

IV.  That  he  overlooks  death.  The  theories  men  hold 
may  be  right  or  wrong,  but  death  is  certainly  a  fact!  a 
fact  that  none  but  a  fool  will  dare  to  disregard.  Suppos- 
ing the  purpose  of  this  man  to  be  ever  so  feasible,  yet  he 
might  at  least  have  reflected  that  death  was  also  probable. 
But  this  formed  no  part  of  his  calculation.  As  the  day 
closed  he  would  congratulate  himself  on  the  prudent  resolve 
he  had  come  to,  and  ere  he  retired  to  his  homestead  he 
would  see  that  the  sheep  were  penned,  that  the  cattle  were 
housed,  and  that  the  implements  of  husbandry  stood  ready 
for  the  morrow's  work.  As  the  setting  sun  withdrew  its 
light  from  barn  and  storehouse,  and  shocks  of  corn,  and 
stubble  fields,  and  vintage  fruits,  and  the  stars  came  "  fal- 
tering out,"  how  little  did  he  think  that  sun,  and  star,  and 
landscape  should  be  seen  by  him  no  more ! 

"  'Tis  a  stern  and  startling  thing  to  think 
How  often  mortality  stands  on  the  brink 

Of  its  grave,  without  any  misgiving  ; 
And  yet  in  this  slippery  world  of  strife, 
In  the  stir  of  human  bustle  so  rife, 
There  are  daily  sounds  to  tell  us  that  life 

Is  dying,  and  death  is  living  !  " 

"  This  night  thy  soul  is  required,"  or,  "  they  require  thy 
soul."     They — the  ministers  of  divine  justice,  stern,  inex- 


54  THE   HOMILIST.  • 

orable — '-'■  require  thy  soul."  Not  so  God  speaks  to  his 
faithful  servants  when  he  calls  them  home  to  their  reward. 
Touched  by  his  gentle  hand,  soothed  by  bis  kindest  word, 
they  fall  asleep  in  Jesus,  and  wake  to  the  soft  music  of  the 
harps  of  heaven !  And  yet  it  is  a  solemn  thing  to  die  so 
suddenly !  "  From  battle,  and  from  murder,  and  from 
sudden  death,  good  Lord,  deliver  us !" 

Wherefore  "  from  sudden  death  V  Live,  live  to  God, 
my  brother,  and  be  not  careful  about  death ;  it  is  a  part  of 
your  inheritance,  for  all  things  through  Christ  are  yours. 
You  may  die  suddenly  sitting  at  your  desk,  or  at  the 
social  board,  or  playing  with  your  children ;  it  matters  not 
as  to  time  or  mode  of  death  if  the  life  be  Christian.  But 
let  each  one  who  is  not  a  Christian  pause  and  tremble  even 
at  death ! 

"  Lo !  on  a  narrow  neck  of  land, 
'Twixt  two  unbounded  seas,  I  stand, 

Secure,  insensible : 
A  point  of  time,  a  moment's  space, 
Kemoves  me  to  that  heavenly  place, 

Or  shuts  me  up  in  hell  1" 


THE  FIERY  FURNACE.  55 


HOMILY   lY. 

THE   FIERY  FURNACE;    OR,   TRUE    PRINCIPLE   EXEM- 
PLIFIED. 

"  Shadrach,  Meshach,  and  Abednego,  answered  and  said  to  the  king, 
0  Nebuchadnezzar,  we  are  not  careful  to  answer  thee  in  this  matter.  If 
it  be  so,  our  God  whom  we  serve  is  able  to  deliver  us  from  the  burning 
fiery  furnace,  and  he  will  deliver  us  out  of  thine  hand,  0  king.  But  if 
not,  be  it  known  unto  thee,  0  king,  that  we  will  not  serve  thy  gods,  nor 
worship  the  golden  image  which  thou  hast  set  up."  Dakiel  iii,  16, 
18-25. 

Man  is  a  worshiper.  If  there  were  no  God  before  whose 
shrine  he  could  bend  his  knees,  he  would  make  himself  an 
object  of  worship.  We  have  a  remarkable  instance  of  this 
in  the  narrative  before  us.  Though  the  gorgeous  temples  at 
Babylon  were  crowded  with  all  kinds  of  images,  Nebuchad- 
nezzar caused  another  of  immense  size  and  splendor  to  be 
added  to  their  number.  Here  we  have  an  account  of  the 
inauguration  of  that  costly  idol ;  especially  of  an  incident  of 
great  importance  which  occurred  on  that  occasion,  namely, 
the  avowed  nonconformity  of  three  young  and  pious 
Hebrews. 

What  was  the  design  of  the  Babylonian  despot  in  the 
erection  of  this  colossal  image?  Two  different  answers 
might  be  given  to  this  question.  It  was  intended  either  as 
an  expression  of  his  gratitude  to  the  deity  whom  he  imagined 
had  so  greatly  prospered  him  on  the  battle-field,  or  as  a 
representation  of  himself  under  the  title  of  the  long  expected 
"  Divine  Son,"  or  universal  sovereign  of  the  world.     We 


00  THE   HOMILIST. 

adopt  the  latter  idea.  The  fact  that  he  summoned  all  the 
great  officers  of  the  empire  to  be  present  at  its  inauguration 
is  a  clear  proof  that  this  was  not  an  ordinary  idol.  It  is  not 
probable  that  he  would  thus  have  ordered  all  the  officers 
from  their  labors  and  posts  of  duty  merely  to  add  to  the 
magnificence  and  splendor  of  an  ordinary  scene.  The 
proud  monarch  had  something  of  far  greater  importance  in 
view ;  he  wished  to  secure  for  himself  the  homage  of  his 
chief  officers,  and  through  them  that  of  his  numerous 
subjects. 

Then  the  terrible  punishment  threatened  upon  disobe- 
dience to  the  royal  mandate  is  a  further  proof  of  the  great 
importance  the  Babylonian  despot  attached  to  this  cere- 
mony. Though  accustomed  to  receive  implicit  obedience, 
it  is  evident  that  on  this  occasion  he  expected  that  some  of 
his  people  might  dare  resist  his  orders  and  decline  to  bow 
the  knee  to  his  "  golden  image."  This  threat  was  in  perfect 
keeping  with  the  despotism  of  Chaldea  and  the  spirit  of  that 
benighted  age.  It  was  an  impious  attempt  at  enforcing 
uniformity  in  religion  by  the  strong  arm  of  the  civil  power. 
It  contained  the  very  essence  of  all  religious  persecution. 
But  in  spite  of  the  severity  of  the  threat  the  three  Hebrews 
were  found  true  to  their  principles,  and  dared  to  oppose  the 
king's  impiety.  How  could  they  pay  homage  to  an  idol*? 
Every  principle  of  their  religion,  every  feeling  of  their 
heart  revolted  against  the  very  thought.  The  honor  due  to 
their  God  they  will  not  lavish  on  their  monarch.  Their 
choice  being  thus  made,  the  terrible  threat  was  soon  exe- 
cuted. The  strongest  men  in  .the  army  were  ordered  to 
bmd  and  cast  them  into  the  awful  furnace.      But  0  tho 


THE   FIERY  FURN-ACE.  57 

mighty  power  of  their  religion !  Though  the  heat  was  so 
intense  as  to  melt  their  iron  chains  it  had  no  injurious  effect 
upon  themselves.  In  the  fiery  furnace  they  were  safe ; 
they  could  stand  upright,  they  could  walk,  they  could  con- 
verse with  one  another,  and  above  all  they  had  the  presence 
and  fellowship  of  the  G'od  whom  they  so  faithfully  served 
and  worshiped.  The  enraged  monarch,  who  had  anxiously 
watched  all  this,  at  last,  trembling  with  excitement,  cried 
out :  "  Did  not  we  cast  three  men  bound  into  the  midst  of 
the  fire "?"  "  True,  O  king."  "  Lo,  I  see  four  men  loose, 
walking  in  the  midst  of  the  fire,  and  they  have  no  hurt ;  and 
the  form  of  the  fourth  is  like  the  Son  o£  God." 

What  idea  did  Nebuchadnezzar  attach  to  this  fourth 
person  1  We  believe  he  viewed  him  as  the  long  expected 
"  Divine  Son "  of  the  ancients,  whose  very  title  he  had  that 
day  impiously  assumed.  The  upright  conduct  of  Shadrach, 
Meshach,  and  Abednego  became  instrumental  in  defeating 
the  tyrant's  blasphemous  plan;  and  he  is  thus  forced  to 
acknowledge  another  as  the  "  Son  of  God." 

Here  we  see  true  principle  exemplijled ;  here  we  behold 
true  principle  severely  tested,  nobly  maintained,  and  ulti- 
mately triumphant. 

I.  True  principle  severely  tested.  Every  principle 
will  sooner  or  later  be  tried.  There  is  a  fiery  furnace  that 
will  test  the  principles  and  motives  of  every  heart.  The 
test  in  the  case  of  the  young  Hebrews  was  peculiarly  severe : 

First.  They  had  to  oppose  the  will  of  a  powerful  henefac^ 
tor.  Though  a  cruel  despot,  Nebuchadnezzar  had  generously 
befriended  these  three  exiled  Hebrews.     Though  virtually 


58  THE  HOMILIST. 

slaves  he  had  raised  them  into  important  offices  in  the  realm, 
he  had  placed  them  "  over  the  affairs  of  the  province  of 
Babylon."  They  of  all  men  ought  to  show  him  their  deep 
gratitude.  Did  they  not  owe  everything — their  position, 
their  influence,  yea,  their  very  lives — to  his  generosity ;  they 
deeply  felt  this  ;  they  knew  they  would  be  considered  un- 
grateful ;  the  thought  pained  their  hearts.  But  a  feeling  of 
gratitude  must  give  way  to  a  sense  of  duty;  they  would 
have  been  glad  to  please  their  sovereign,  but  they  dare  not 
displease  their  God.  In  too  many  instances  man  and  not 
God,  the  world  and  not  religion,  receives  the  first  considera- 
tion ;  expediency  aijd  not  principle  governs  the  heart  and 
shapes  the  coijduct.  It  requires  courage  to  say  no  to  the 
behest  of  a  benefactor. 

Secondly.  They  had  to  incur  the  odium  of  an  excited 
public.  It  is  not  pleasant  to  be  an  object  of  scorn  and 
ridicule ;  we  naturally  look  for  approbation  and  sympathy. 
But  none  in  that  vast  and  gorgeous  assemblage  sympathized 
with  the  sentiments  of  the  young  Hebrews.  No  one  had  a 
conscience  too  tender  to  worship  the  huge  image.  No  sooner 
was  the  signal  given  than  all  that  vast  crowd  of  courtiers, 
princes,  and  governors  of  provinces,  fell  down  and  paid  the 
commanded  homage.  These  three  young  men  alone  stood 
erect.  What  a  position  to  be  in !  Every  eye  was  fixed 
upon  them ;  they  were  jeered,  ridiculed,  and  treated  with 
the  bitterest  scorn.  It  required  some  courage  to  withstand 
all  this.  It  is  not  an  easy  thing  to  stand  erect  in  the  hour 
of  danger,  and  '*  to  assert  the  rights  of  conscience  and  of 
God  in  the  midst  of  a  rabble  carried  away  by  excitement 
and  by  sin."     But  it  is  not  impossible.     The  enlightened 


THE  FIERY  FURNACE.  59 

and  earnest  Christian  has  courage  to  appear,  like  Elijah, 
alone,  the  advocate  of  true  principles. 

Thirdly.  They  had  to  forfeit  the  honors  and  emoluments 
of  office.  Worldly  policy  would  have  stepped  forward  and 
reasoned  thus :  "  Why  relinquish  such  lucrative  situations  1 
Why  forfeit  your  exalted  positions  1  Why  not  for  this  once 
conform  to  the  new  religion  of  your  sovereign  ?  While  you 
bow  the  knee  to  the  image  you  may  curse  it  in  your  hearts, 
and  you  know  that  on  the  heart  God  looks."  Such  reason- 
ing as  this  would  have  laid  many  prostrate  before  the  idol, 
but  it  had  no  weight  with  Shadrach,  Meshach,  and  Abed- 
nego.  Their  minds  were  made  up;  their  principles  they 
would  not  betray  ;  their  God  they  would  not  offend.  "  The 
reproach  of  Christ  is  greater  riches  than  the  treasures  in 
Egypt." 

Fourthly.  They  had  to  meet  death  in  one  of  its  most  ter- 
rible forms.  Death  in  itself  is  never  pleasant ;  but  a  violent 
death  is  peculiarly  terrible.  Such  death  stared  these  young 
men  in  the  face.  Either  idolatry  or  the  terrible  fiery  furnace 
was  now  to  be  their  choice.  Which  will  they  choose  1  The 
test  is  awfully  severe.  Human  nature  trembles  at  the  very 
thought  of  it.  "  O  Shadrach,  Meshach,  and  Abednego, 
think  what  you  are  doing.  If  you  do  not  value  the  smiles 
of  royalty,  the  applause  of  the  public,  and  the  wealth  and 
honor  of  your  worldly  position,  think  of  the  terribly  heated 
furnace,  have  mercy  on  yourselves  !"  But  even  this  ghastly 
form  of  death  fills  them  with  no  terror ;  the  red  circling 
flames  are  to  them  objects  of  no  alarm ;  nothing  can  induce 
them  to  sacrifice  their  principle  and  offend  their  God. 

Here  we  observe. 


60  THE  HOMILIST. 

11.  True  principle  nobly  maintained.  What  answer 
did  they  give  to  the  enraged  monarch?  '-Shadrach,  Meshach, 
and  Abednego  answered  and  said  to  the  king,  O  Nebuchad- 
nezzar, we  are  not  careful  to  answer  thee  in  this  matter." 
In  all  matters  relating  to  the  welfare  of  the  state  they  would 
have  cheerfully  complied  with  his  wishes ;  but  in  the  matter 
of  the  golden  tmage  he  was  wrong,  and  they  could  not  obey 
his  command.     We  notice, 

First.  Their  calm  demeanor.  Though  the  tyrant  raged, 
they  maintained  perfect  calmness.  Do  we  not  see  here  a 
mark  of  true  greatness  ?  How  calm  and  courteous  Avas 
their  reply  to  the  king !  "  We  are  not  careful  to  answer 
thee  in  this  matter."  They  were  ready  to  obey  all  his  just 
demands,  but  they  could  not  give  him  the  homage  due  to 
their  Maker.  Yet  their  disobedience  was  not  the  result  of 
a  blind,  impulsive  zeal,  but  of  calm,  prayerful  deliberation. 
They  had  carefully  examined  the  royal  mandate,  they 
understood  its  terrible  meaning,  and  when  summoned  to  the 
tyrant's  presence  they  betrayed  no  fear:  serene  calmness 
filled  their  bosoms  and  lighted  up  their  countenances.  True 
godliness  possesses  sweet  sustaining  power. 

Secondly.  Their  strong  faith.  Their  language  was  the 
language  of  faith,  the  language  of  a  pious  heart  firmly  con- 
fiding in  the  fqjthfulness  of  Heaven.  Their  faith  took  hold 
of  two  things  :  The  power  of  God — "  Our  God  is  able  to 
deliver  us  from  the  burning  fiery  furnace."  And  also  his 
willingness — "  And  he  will  deliver  us  out  of  thine  hand,  O 
king."  These  two  elements  form  the  basis  of  true  faith. 
You  confide  in  that  person  because  you  believe  him  to  be 
both  able  and  willing  to  befriend  you.     The  want  of  either 


THE  FIERY  FURNACE.  61 

of  these  elements  would  impair  your  trust.  Our  glorious 
Redeemer  is  mighty  to  save:  "He  saves  to  the  uttermost;" 
and  no  trusting  soul  has  ever  been  disappointed  in  him. 
"  He  will  deliver  us." 

Thirdly.  Their  injlexible  determination.  "But  if  not,  we 
will  not  serve  thy  gods,  nor  worship  the  golden  image." 
"  If  in  his  infinite  wisdom  our  merciful  God  should  not 
interpose  on  our  behalf  in  this  hour  of  trial,  yet  our  confi- 
dence in  him  will  be  none  the  less :  if  we  are  not  permitted 
to  honor  him  by  our  lives,  we  are  resolved  to  honor  him 
by  our  death."  This  was  a  noble  resolve,  and  it  is  ever  of 
vital  importance  in  religion.  Its  possession  will  enable  you 
to  meet  with  calmness  the  stern  realities  of  life,  to  say  "no" 
to  every  sinful  suggestion,  and  to  rejoice  in  your  Saviour 
even  in  the  prospect  of  death.     Here  we  observe : 

III.  True  principle  ultimately  triumphant.  Several 
very  important  points  were  gained  by  this  glorious  triumph 
of  true  principle : 

First.  The  impious  ambition  of  the  monarch  was  checked. 
Nebuchadnezzar  was  resolved  to  be  esteemed  as  the  long- 
expected  "  Divine  Son,"  and  to  receive  as  such  divine  hom- 
age; but  when  his  highest  ambition  was  on  the  eve  of 
being  realized,  he  was  bitterly  disappointed,  the  cup  of 
glory  was  dashed  from  his  lips,  and  he  was  forced  to  ac- 
knowledge the  friend  and  protector  of  the  Hebrews  as  the 
"  Divine  Son."  "And  the  form  of  the  fourth  is  like  the 
Son  of  God." 

Secondly.  The  living  'personality  of  the  '•'■Divine  Son''''  loas 
established.     The  deities  of  the  Gentiles  were  the  creations 


62  THE  HOMILIST. 

of  their  own  fancy.  Nebuchadnezzar  had  probably  no  faith 
in  them.  But  the  person  whom  he  saw  in  the  "  fiery  fur- 
nace was  not  a  myth^  but  a  real  living  person.  The  king 
observed  his  form,  saw  the  living  expressions  of  his  visage, 
and  witnessed  him  walking  backward  and  forward  in  the 
furnace.  The  God  of  Shadrach  and  his  companions  was  a 
living  person,  not  an  imaginary  object.  We  worship  not 
an  idea,  but  a  God  who  has  a  heart  to  love  us  and  an  arm 
to  save  us. 

Thirdly.  The  faith  of  the  weak  and  the  wavering  teas  con- 
firmed. Had  their  bitter  affliction  almost  driven  the  poor 
Hebrew  captives  into  despair  1  The  occurrence  on  the 
plain  of  Dura  would  revive  their  hope,  and  fill  them  with 
wonder  and  gratitude.  Many  a  disconsolate  exile  would  be 
greatly  encouraged,  his  faith  strengthened,  and  the  expiring 
embers  of  his  religious  love  fanned  into  a  flame.  Yes  ! 
they  could  after  this  trust  in  God.  The  merciful  dealings 
of  Heaven  toward  a  brother  in  distress  fill  us  with  hope 
and  gladness. 

Fourthly.  The  welfare  of  the  captive  Jews  was  effectnalhj 
promoted.  The  great  officers  of  the  provinces  could  not 
soon  forget  the  "  fiery  furnace."  On  their  return  to  their 
respective  homes  they  would  tell,  not  of  the  size  and 
splendor  of  the  image,  the  glory  and  pomp  of  the  scene,  and 
the  honor  and  greatness  of  their  monarch,  but  of  the  conduct 
of  the  three  Hebrews,  the  mysterious  vision,  and  the  miracu- 
lous deliverance.  Their  treatment  of  the  exiles  would  be 
more  humane  and  generous,  and  they  would  naturally  infer 
that  the  people  whose  God  would  thus  interpose  on  their 
behalf  were  not  to  be  despised. 


LOOKING  FOR  A  MAN.  6^ 

Fifthly.  The  honor  of  the  true  God  was  greatly  enhanced. 
Dark  in  the  extreme  were  the  prospects  of  true  religion  on 
that  memorable  morning.  The  powerful  despot  of  Babylon 
sets  himself  up  as  an  object  of  worship.  He  assumes  the 
priority  among  the  Gods :  "  Who  is  that  god  that  shall  de- 
liver you  out  of  my  hands  V*  He  has  all  the  empire  with 
him ;  thr-ee  young  strangers  only  dare  resist  his  impiety. 
But  this  midnight  gloom  ushered  a  glorious  morning;  the 
Son  of  God  descends  into  the  flames ;  the  furious  element 
is  instantly  curbed ;  the  furnace  becomes  the  scene  of 
miraculous  interposition ;  the  faithful  are  saved,  and  the 
wonderful  event  is  officially  proclaimed.  The  true  God  is 
greatly  honored. 

How  valuable  is  vital  godliness !  It  possesses  a  sustaining 
power.  It  brings  down  upon  the  soul  the  richest  blessing 
of  God.  Be  faithful  to  it ;  let  its  living  principles  be  ex- 
emplified in  your  life. 


HOMILY  y. 


LOOKING  FOR  A  MAN;    OR,   THE  DIVINE  IDEAL  OF 
MAN   UNREALIZED. 

Run  ye  to  and  fro  through  the  streets  of  Jerusalem,  and  see  now,  and 
know,  and  seek  in  the  broad  places  thereof,  if  ye  can  find  a  man,  if  there 
be  any  that  executeth  judgment,  that  seeketh  the  truth ;  and  I  will  par- 
don it.  Jeremiah  v,  1. 

The  Hebrew  word  eesh^  here  translated  man,  is,  by 
Dr.  Lee,  rendered,  "  a  man  of  the  higher  and  better  sort," 
which  authorizes  us  to  do  what  the  text  itself  suggests — 


64  -THE   HOMILIST. 

emphasize  the  word  man  in  the  passage  before  us.  The 
human  family  is  vast  and  ever  multiplying,  but  true  men 
have  ever  been  rare.  The  prophet  now,  when  the  black 
tide  of  depravity  in  Jerusalem  was  at  a  high  mark,  was 
commissioned  to  make  a  speedy  and  earnest  search  among 
the  teeming  population  for  a  man^  a  true  man. 

The  passage  suggests  three  thoughts  concerning  a  man  : 

I.  The  divine  idea  of  a  MAN.  This  is  given  in  God's 
own  language  in  the  text.  A  man  in  his  sense  is  one 
"  that  executeth  judgment^  that  seeketh  the  truths  This 
language  comprehends  all  virtue,  complete  excellence  of 
character.  It  involves  (1.)  a  righteous  working  out  of  the 
divine  will  so  far  as  it  is  apprehended,  and  (2.)  an  earnest 
endeavor  for  a  further  knowledge  of  the  divine  will.  In 
these  two  things — getting  new  ideas,  every  moment,  of  the 
divine  will,  and  translating  them  into  practical  life  as  they 
occur — the  moral  perfection  of  a  creature  consists.  This  is 
the  divine  idea  of  a  man  ;  it  involves  the  harmonious  action 
of  the  intellect,  the  heart,  and  all  the  active  powers.  How 
different  is  the  divine  ideal  of  a  man  to  that  which  popularly 
prevails.  Compare  it  (1.)  with  the  ideal  of  the  muscular, 
which  is  force ;  (2.)  with  the  ideal  of  the  secular,  which  is 
wealth;  (3.)  with  the  ideal  of  the  intellectual,  which  is 
knowledge ;  (4.)  with  the  ideal  of  the  vain,  which  is  show. 
In  relation  to  the  last,  the  modern  youth  of  our  country  are 
painful  illustrations.  They  conceive  that  the  cigar,  the  cane, 
the  ring,  the  garb,  and  the  gait,  have  something  to  do  in 
making  a  man.  Fools!  it  is  not  the  physical  structure, 
the  muscular  force,  the   intellectual   accomplishments,   the 


LOOKING   FOR  A   MAN.  65 

secular  opulence,  nor  the  splendid  dress,  that  constitute  a 
man.  The  divine  idea  of  man  has  only  once  been  perfectly 
realized  on  the  earth  since  the  fall,  and  that  in  the  life  of 
Christ.  • 

II.  The  lamentable  rarity  of  a  MAN.  The  prophet 
was  commanded  "  to  run  to  and  fro  through  the  streets  of 
Jerusalem,  and  to  search  the  broad  places,"  the  market- 
places, in  order  to  find  a  7nan.  The  city  at  this  time  had 
not  been  desolated  by  war,  nor  had  its  inhabitants,  so  far 
as  we  know,  been  thinned  by  any  circumstance  or  catas- 
trophe ;  its  streets  resounded  with  the  tread  of  a  crowded 
population,  its  broad  market-places  were  thronged  with  those 
who  bought  and  sold  in  order  to  get  gain ;  but  amid  this 
dense  concourse  of  human  animals,  feeding,  thinking,  barter- 
ing, all  acting  with  more  or  less  energy,  and  some  flaunting 
in  the  attire  of  fashion,  to  find  a  man  was  a  difficult  work. 
A  man  among  a  teeming  population  of  human  animals 
was  a  rare  object !  This  sad  state  of  things  may  be  re- 
garded in  two  aspects : 

First,  As  a  sad  revelation  of  the  moral  condition  of  Jeru- 
salem in  the  days  of  the  prophet.  It  would  seem  that  the 
religious  reformation  wrought  by  Josiah  had  expended  all 
its  beneficent  results,  and  that  idolatry  and  general  corrup- 
tion had  set  in  and  was  surging  high.  Such  corruption 
among  a  people  who  had  such  religious  privileges,  and  in 
the  very  scene  where  the  Temple  stood,  shows  the  wonder- 
ful forbearance  of  God  and  the  terrible  perversity  of  the 

human    heart !     This   sad   state   of   things    may   also    be 

» 
regarded, 

The  Homiliet.  5 


66  THE   HOMILIST. 

Secondly,  As  representing  too  truthfully  the  condition  of 
our  oivn  age.  The  great  search  of  a  true  prophet  now  in 
our  country  would  be  for  rtien — a  search  not  in  the  cynical 
spirit  of  Diogenes,  but  in  the  loving  spirit  of  a  weeping  seer. 
Where  among  the  millions  in  your  crowded  towns  and 
cities  do  you  find,  to  any  considerable  extent,  the  divine 
idea  of  man  actualized "?  Verily  we  are  a  fallen  people. 
Pampered  animals,  sordid  grubs,  literary  pedants,  hollow 
pretenders,  painted  butterflies,  lie  about  you  on  all  hands ; 
but  a  man^  Where  1  "  Go  through  the  streets  and  search 
the  broad  places  for  a  man.'''' 

III.  The  social  value  of  a  MAN.  "  And  I  will  pardon 
it."  For  the  sake  of  a  man,  God  promises  to  pardon  Jeru- 
salem. The  value  of  a  man  to  society,  to  the  race,  is  every- 
where represented  in  the  Bible.  First.  A  man  is  a  cond'i- 
tion  on  which  God  favors  the  race.  Sodom  and  Gomorrah 
would  have  been  spared  had  there  been  but  ten  righteous 
persons,  men,  there.  For  Job's  sake,  Heaven  pardoned  his 
three  erring  friends.  Job  xlii,  7.  The  principle  receives 
its  full  illustration  in  the  mediation  of  Christ.  For  his 
sake  men  are  pardoned.  Secondly.  A  man  is  an  agent  by 
which  God  improves  the  condition  of  the  race.  His  law  is 
to  bless  man  by  man.  He  educates,  enfranchises,  purifies, 
saves  man  by  man.  He  made  Moses  the  deliverer  of 
Israel,  Elijah  "the  chariots  of  fire  and  the  horses"  to  his 
country,  Paul  the  messenger  of  his  Gospel  to  the  heathen, 
Luther  the  liberator  of  his  religion,  etc.  The  true  man  is 
the  only  veritable  patriot,  philanthropist,  preacher,  priest. 
Be  not  deceived !  it  is  not  the  boasted  prowess   of  your 


LOOKING  FOR   A   MAN.  67 

fleets  and  your  armies,  not  the  genius  and  the  wisdom  of 
your  statesmen,  not  the  commerce  of  your  merchants,  not 
the  discoveries  of  your  sages,  not  the  amazing  skill  of  your 
artists  and  engineers,  nor  even  the  industry  of  your  popu- 
lation, which  confer  the  greatest  .benefits  on  your  country 
and  your  race ;  but  the  moral  virtues,  the  righteous  activi- 
ties, the  heavenly  spirit,  the  reverent  devotions,  of  a  man. 

Brother,  learn  from  this  to  appreciate  the  sublime  object 
of  Christ's  mission  to  our  earth,  and  rightly  to  use  his 
blessed  system.  Why  came  he  into  the  worlds  It  was 
to  remold  men  after  the  divine  ideal.  It  was  to  make 
true  men.  It  was  to  give  the  human  creature  a  "new 
heart,"  a  "new  spirit;"  to  regenerate  the  character  and 
transform  man  after  the  image -of  him  that  created  him.; 
in  one  word,  to  actualize  in  the  millions  of  the  race  the 
divine  ideal  of  man.  Blessed  work !  No  one  but  Christ 
can  accomplish  it.  He  has  done  so,  and  is  doing  so.  In- 
dustry may  make  the  human  animal  a  millionaire ;  educa- 
tion a  soldier,  an  artist,  a  statesman,  a  sage ;  but  Christian- 
ity alone  can  make  him  a  man. 


68  THE  HOMILIST. 


HOMILY  yi. 

THE     SUFFERINGS,    DEATH,    AND    RESURRECTION    OF 
CHRIST  FORETOLD  AND  VINDICATED   BY  HIMSELF. 

From  that  time  forth  began  Jesus  to  show  unto  his  disciples,  how  that 
he  must  go  unto  Jerusalem,  and  suffer  many  things  of  the  elders  and 
chief  priests  and  scribes,  and  be  killed,  and  be  raised  again  the  third 
day.  Then  Peter  took  him,  and  began  to  rebuke  him,  saying,  Be  it  far 
from  thee.  Lord :  this  shall  not  be  unto  thee.  But  he  turned,  and  said 
unto  Peter,  Get  thee  behind  me,  Satan :  thou  art  an  offense  unto  me ;  for 
thou  savorest  not  the  things  that  be  of  God,  but  those  that  be  of  men. 
Matt,  xvi,  21-23. 

The  events  which  Christ  here  predicts  as  about  to  occur 
in  his  personal  history  are  events  not  only  of  vital  moment 
to  man,  but  of  profound  interest  to  the  universe.  They  are 
things  into  which  "  the  angels  desire  to  look ;"  they  are  the 
foundation  facts  of  that  Gospel  which  makes  known  "  the 
manifold  wisdom  of  God"  unto  "the  principalities  and 
powers  in  heavenly  places ;"  that  Gospel  which  to  man 
is  "  the  power  of  God  unto  salvation  unto  every  one  that 
believeth." 

I.  These  events  are  here  foretold  by  himself  to  his 
DISCIPLES.  The  fact  that  Jesus  should  thus  lay  so  distinctly 
before  the  minds  of  his  disciples  the  stupendous  events 
about  transpiring  in  his  history  is  suggestive  of  at  least 
three  things : 

First.    It  is  suggestive   of  his   superhumanity.      Christ 


CHRIST  VINDICATED   BY  HIMSELF.  69 

gives  here  a  specimen  of  his  thorough  knowledge  of  his 
own  futurity.  The  scene  of  his  sufferings,  "  Jerusalem ;" 
the  multiplicity  of  his  suffering,  "  many  things ;"  the  insti- 
gators of  his  sufferings,  "  the  elders,  the  chief  priests,  and 
the  scribes  ;"  and  the  mortal  termination  of  his  sufferings, 
his  being  "  killed,"  were  all  distinct  objects  in  his  horizon, 
and  were  all  now  fully  laid  under  the  notice  of  his  disciples. 

"  0  suffering  friend  of  human  kind ! 

How,  as  the  fatal  hour  drew  near, 
Came  thronging  on  thy  holy  mind 

The  images  of  holy  fear  ! 
Gethsemane's  sad  midnight  scene, 
•  The  faithless  friends,  the  exulting  foes, 

The  thorny  crown,  the  insult  keen, 

The  scourge,  the  cross !  before  thee  rose." 

Yes,  and  what  is  more  wonderful  still,  even  the  fact  and 
'period  of  his  resurrection  were  clear  to  his  vision.  Surely 
such  knowledge  of  the  future  of  our  individual  life  does  not 
belong  to  our  simple  humanity.  As  men,  an  impervious  vail 
conceals  our  future.  We  know  not  what  shall  be  even  on  the 
morrow.  All  beyond  the  present,  so  far  as  our  individual 
life  is  concerned,  is  black  as  midnight.  We  can  see  nothing. 
No  ray  falls  to  light  the  next  approaching  hour.  But  it  is 
not  the  mere  knowledge  of  his  future  that  suggests  to  us 
the  idea  of  his  superhumanity,  but  the  calm  magnanimity 
with  which  he  looked  upon  the  stupendous  events  which 
were  approaching  him.  With  the  nameless  indignities 
which  awaited  him  at  Jerusalem,  the  mysterious  horroi-s 
that  would  roll  their  blackest  clouds  over  his  heart  in 
Gethsemane,  and  the  infernal  assaults  and  tortures  that 
would  come  upon  him  as  he  hung  upon  the  cross,  spread 


70  THE  HOMILIST. 

out  in  all  their  immensity  of  anguish  before  his  eye,  he 
was  sublimely  equaniraous  in  spirit.  The  gathering  tem- 
pest, with  its  sky-blackening  clouds,  and  its  wild  boding 
winds  howling  about  his  soul,  ruffled  him  not.  What  mere 
man  could  stand  calmly  in  the  presence  of  such  a  future  ? 
I  would  not  have  my  coming  year,  nay,  my  coming  week 
revealed ;  I  fear  its  revelation  would  paralyze  my  reason, 
disorganize  my  frame,  and  entirely  unfit  me  for  the  duties 
of  life. 

Secondly.  It  is  suggestive  of  his  voluntariness  in  suffer- 
ing. With  such  a  knowledge  of  what  awaited  him  some 
months  on  in  the  future,  could  not  he  whose  word  had  just 
hushed  the  storm  upon  the  Galilean  lake  have  escaped 
them  *?  Undoubtedly.  His  sufferings  were  not  accidental ; 
.he  was  not  the  victim  of  iron  necessity,  of  resistless  fate. 
He  was  free.  "  I  have  power  to  lay  down  my  life  and  to 
take  it  again :  no  man  taketh  it  from  me." 

Thirdly.  Jt  is  suggestive  of  his  considerate  kindness  to- 
ward his  disciples.  Vjfhy  did  Christ  thus  foretell  his  suffer- 
ings to  his  disciples  ?  Not  as  some  do,  for  the  sake  of 
parading  his  sorrows  and  his  trials.  Far  from  it.  Great 
sorrows  like  great  loves  court  silence  rather  than  speech. 
Why  then  ?  Evidently  for  their  good.  They  required  to 
have  their  minds  disabused  of  certain  wrong  impressions 
which  they  had  entertained  concerning  his  mission.  They 
clung  to  the  hope  that  he  would  assume  the  pomp  and 
power  of  worldly  dominion ;  that  as  a  triumphant  con- 
queror he  would  take  his  sword,  slay  the  Romans,  and 
make  Jerusalem  the  mistress  of  the  world.  He  here  disa- 
buses their  minds  of  these  material  notions.     He  brushes 


CHRIST  VINDICATED  BY  HIMSELF.  '  71 

away  these  illusions  from  their  brain.  Still  more  they  re- 
quired to  be  prepared  for  those  wonderful  events  in  his 
history,  so  that  when  they  came,  instead  of  having  their 
faith  in  him  shaken  by  them,  they  would  have  it  established 
by  regarding  them  as  the  fulfillment  of  his  prediction.  It 
was  for  their  good  that  he  thus  foretold  his  future. 

II.  These  events  are  here  indicated  by  himself  to 
Peter.  "  Then  Peter  took  him,  and  began  to  rebuke  him, 
saying,  Be  it  far  from  thee.  Lord :  this  shall  not  be  unto 
thee.  But  he  turned  and  said  unto  Peter,  Get  thee  behind 
me,  Satan :  thou  art  an  offense  unto  me :  for  thou  savorest 
not  theihings  that  be  of  God,  but  those  that  be  of  men." 

In  this  conduct  of  Peter  and  our  Saviour's  address  to  him, 
four  things  strike  our  attention  : 

First.  The  rapidity  tvith  ivhick  good  men  can  pass  from 
a  proper  to  an  improper  mental  mood.  In  the  preceding 
verses  (16-19)  Peter  appears  in  a  glorious  attitude  of  soul. 
He  confesses  Christ  to  be  "  the  Son  of  the  living  God ;"  for 
which  Christ  pronounces  him  blessed,  inasmuch  as  he  had 
been  instructed  by  the  Father,  had  grasped  the  foundation 
truth  on  which  the  true  Church  was  to  be  built,  and  was 
now  invested  with  the  key  to  unlock  the  great  kingdom  of 
grace  and  truth.  But  here  this  same  Peter  passes  almost 
at  once  into  a  spiritual  mood  in  which  Christ  denounces 
him  as  an  adversary.  Now  it  is  true  that  Peter  had  a  pe- 
culiarly impulsive  nature ;  his  transitions  were  rapid  and 
extreme;  in  a  moment  he  could  pass  from  the  equator  to 
the  pole  in  feeling.  Albeit,  to  such  changes  we  are  all 
more  or  less  exposed  in  this  life ;  we  are  now  on  the  mount 


72  THE   HOMILIST. 

of  hope,  and  now  in  the  vale  of  despondency ;  now  glowing 
with  affection,  now  cold  in  indifference ;  now  valiant,  and 
now  timid.  Yet  inasmuch  as  these  improper  mental  states 
are  not  cherished,  they  are  rather  as  bubbles  raised  on 
the  stream  by  the  outward  breeze  than  plants  growing 
naturally  out  of  the  soil. 

Another  thing  which  strikes  our  attention  in  Christ's 
conduct  with  Peter- is, 

Secondly.  The  equal  readiness  of  Christ  to  mark  hath 
the  proper  and  improper  in  the  conduct  of  his  people.  The 
voice  which  blessed  Peter  when  in  the  proper  mood  de- 
nounced him  now.  It  is  mercy  in  both.  To  chastise  the 
wrong  in  us  is  as  useful  as  to  commend  the  rigj|t.  But 
what  was  there  in  Peter's  conduct  to  call  forth  this  appar- 
ently severe  reprehension?  1.  There  was  an  arrogant 
irreverence.  'Peter  took  him,  probably,  by  the  hand,*  and 
began  to  "  rebuke  him."  It  would  seem  as  if  Peter  had  been 
so  elated  with  the  benedictipn  which  Christ  had  pronounced 
upon  him,  and  the  commission  he  had  intrusted  to  him  in 
the  preceding  verses  that  he  had  forgotten  himself,  forgot- 
ten the  position  he  really  occupied.  He  rebuked  Christ ! 
What  arrogancy!  The  torch  advising  or  censuring  the 
sun.  2.  There  was  a  culpable  ignorance.  "That  be  far 
from  thee."  Far  from  him,  Peter !  Why  for  this  he  came 
into  the  w^orld.  If  these  things  are  not  to  occur  to  him 
hell  forthwith  must  open  her  fiery  jaws  and  swallow  thee 
up,  yea,  thy  race  as  well !     "  0  fools,  and  slow  of  heart  to 

*  'n:poaXa(36uevoc  avTov.  This  controverted  passage  is  best  interpret- 
ed, "  Taking  him  by  the  hand,"  an  action  naturally  accompanying  ad- 
vice, remonstrance,  or  censure. — Bloomfield. 


CHEIST  VINDICATED   BY   HIMSELF.  73 

believe,"  etc.  3.  There  was  false  sympathy.  "We  must 
do  Peter  the  justice  of  supposing  that  something  like  com- 
passion for  Christ  prompted  this.  But  Christ  is  no  object 
of  compassion.  He  does  not  suffer  against  his  will. 
Whether  the  cross  is  on  his  shoulders  or  he  is  on  the  cross, 
he  is  not  an  object  for  pity.  Sentimental  tears  of.  compas- 
sion he  repudiates  as  out  of  place,  not  required,  and  even 
offensive.  "Weep  not  for  me,"  etc.  In  his  deepest  agony 
he  is  an  object  for  praise,  not  pity  ;  commendation,  not  com- 
miseration. He  suffered  not  as  a  helpless  victim,  but  as  a 
free  and  an  almighty  champion. 

Another  thing  which  strikes  our  attention  in  Christ's 
conduct  to  Peter  is. 

Thirdly.  The  character  we  should' regard  as  acting  a  Sa- 
tan to  the  soul.  "But  he  turned,  and  said  unto  Peter,  Get 
thee  behind  me,  Satan,  thou  art  an  offense  unto  me;  for 
thou  savorest  not  the  things  that  be  of  God,  but  those  that 
be  of  men."  Mark  says  that  he  "  turned  about  and  looked 
at  his  disciples."  What  a  look !  What  mingled  feelings 
were  in  that  flashing  glance !  What  unutterable  meaning 
and  mystic  force  that  look  threw  into  those  words  of  wither- 
ing rebuke :  "  Get  thee  behind  me,  Sataii.^^ 

Satanas  signifies  an  evil  adviser,  an  adversary ;  and  as 
such  Peter  now  acted,  and  Christ  with  characteristic  hon- 
esty denounces  his  conduct  as  offensive  and  satanic.  Mark 
well  the  moral  of  this.  He  who  gives  us  advice  to  tempt 
us  from  the  path  of  duty,  however  attached  to  us  and  how- 
ever friendly  his  motives,  is  a  Satan  to  us  in  that  act. 
Nay,  his  satanic  power  over  us  is  in  proportion  to  his  love. 
The  ill  advice  of  an  enemy  is  the  devil  without  power. 


74  THE  HOMILIST. 

"  'Tis  love  that  makes  the  tempter  strong, 
And  wings  his  thoughts  into  the  heart." 

The  devil  is  never  so  strong  as  when  he  works  through 
the  affections  of  a  tender  mother,  a  noble  father,  a  brave 
brother,  a  beautiful  sister,  a  generous  lover.  Let  us  learn 
to  say  even  to  the  most  loving  and  the  most  loved,  when 
they  seek  from  a  false  affection  to  turn  us  from  a  noble 
path  of  usefulness  and  duty,  because  it  taxes  so  much  our 
energies  and  demands  from  us  such  sacrifices,  "  Get  thee 
behind  me,  Satan."  Brother,  keep  Satan  in  the  rear,  and 
leave  him  further  and  further  behind,  until  the  impassable 
gulf  of  eternity  shall  lie  between ! 

Another  thing  which  strikes  our  attention  in  Christ's  con- 
duct with  Peter  is. 

Fourthly.  The  supreme  work  of  human  life.  What  is 
it  %  Devotedness  to  "  the  things  of  God."  "  Thou  savor- 
est  not  the  things  that  be  of  God,  but  those  that  be  of 
men."  The  views  of  Peter  savored  of  selfish  ease  and 
power.  Such  were  not  the  things  of  God,  which  are  self- 
sacrificing  love,  unswerving  truthfulness,  and  supreme  sym- 
pathy with  the  infinitely  good.  What  are  the  things  of 
God  %  "  Whatsoever  things  are  true,  whatsoever  things  are 
honest,  whatsoever  things  are  just,  whatsoever  things  are 
pure,  whatsoever  things  are  lovely,  whatsoever  things  are 
of  good  report :"  such  are  the  things  that  be  of  God,  and  he 
is  our  Satan  who  seeks  to  turn  us  from  them. 


THE  HONEST  SKEPTIC.  75 


HOMILY  YIL 


But  Thomas,  one  of  the  twelve,  called  Didymus,  was  not  with  them, 
when  Jesus  came.  The  other  disciples  therefore  said  unto  him,  We 
have  seen  the  Lord.  But  he  said  unto  them,  Except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and  put  my  finger  into  the  print  of  the  nails, 
and  thrust  my  hand  into  his  side,  I  will  not  believe.  And  after  eight 
days  again  his  disciples  were  within,  and  Thomas  with  them :  then  came 
Jesus,  the  doors  being  shut,  and  stood  in  the  midst,  and  said,  Peace  be 
unto  you.  Then  said  he  to  Thomas,  Eeach  hither  thy  finger,  and  behold 
my  hands ;  and  reach  hither  thy  hand,  and  thrust  it  into  my  side  ;  and 
be  not  faithless,  but  believing.  And  Thomas  answered  and  said  unto 
him.  My  Lord  and  my  God.  Jesus  saith  unto  him,  Thomas,  because 
thou  hast  seen  me,  etc.  Johk  xx,  24-29. 

Wonderful  day  was  that  on  which  the  Great  Mediator 
rose  from  the  dead  as  the  conqueror  of  death  and  the  Cap- 
tain of  human  salvation.  In  it  all  past  and  future  eras  in 
the  annals  of  redeemed  man  meet  as  in  a  central  epoch.  It 
is  a  bright  orb  in  the  sky  of  earth's  moral  history,  throw- 
ing its  radiance  on  all  events,  however  distant  and  minute. 

On  the  evening  of  this  ever  memorable  day,  the  disciples, 
drawn  by  a  common  interest  in  the  wonderful  facts  of 
Christ's  history,  assembled  together,  probably  for  confer- 
ence and  devotion.  "  The  doors  were  shut,"  for  they  Avere 
afraid  of  the  Jews.  They  knew  that  the  men  who  had  im- 
brued their  hands  in  their  Master's  blood,  would  not  hesi- 
tate to  inflict  agony  and  death  on  them.  While  in  this 
room  Jesus  appears  to  them.     No  iron  doors,  no  granite 


76  THE  HOMILIST. 

• 

walls,  no  massive  bolts  can  exclude  him  from  his  people. 
"  He  stood  in  the  midst,  and  said.  Peace  be  unto  you."  To 
assure  them  that  he  was  not  a  specter,  but  the  same  veri- 
table Jesus  that  two  days  before  was  nailed  to  the  accursed 
tree,  he  shows  to  them  the  hands  through  which  the  rugged 
nails  were  driven,  and  the  side  into  which  the  heartless 
soldier  plunged  the  spear.  The  fear  of  the  disciples  de- 
parted, their  faith  was  established,  and  they  "  were  glad  when 
they  saw  the  Lord."  Christ  repeats  his  benediction,  gives 
to  them  their  commission,  and  qualifies  them  to  discharge 
it  by  breathing  on  them  the  inspiring  influences  of  heaven. 

There  were  two  disciples  absent  from  this  remarkable 
meeting,  Judas  and  Thomas.  Poor  Judas  could  not  be 
there ;  he  had  gone  "  to  his  own  place  "  of  retribution ;  he 
had  done  with  such  meetings  forever ;  he  was  somewhere  in 
eternity  in  the  iron  grasp  of  avenging  justice.  Alas,  Judas, 
no  more  Christian  conferences  and  godly  devotions  for 
thee! 

But  where  was  Thomas  1  Was  he  unacquainted  with  the 
hour  or  place  of  meeting  ?  Did  he  flee  too  far  ofl"  at  the 
crucifixion  to  be  able  to  attend  1  Or  had  he  other  engage- 
ments which  precluded  the  possibility  of  his  joining  his 
brethren  on  this  occasion  ?  It  is  idle  to  speculate  about  the 
causes  ;  all  we  know  is  that  he  was  not  present:  Whether 
his  absence  was  unavoidable  or  otherwise  is  not  stated. 

Some  time  in  the  course  of  that  week,  perhaps  imme- 
diately after  the  meeting  had  broken  up,  the  disciples  met 
Thomas  and  told  him  that  they  had  "  seen  the  Lord."  But 
he  could  not  believe  their  statement,  and  he  candidly  told 
them,  so.     "  Except,"  said  he,  "  I  shall  see  in  his  hands  the 


THE   HONEST  SKEPTIC.  77 

print  of  the  nails,  and  put  my  finger  into  the  print  of  the 
nails,  and  thrust  my  hand  into  hi^  side,  I  will  not  believe." 
While  there  is  an  energy  in  this  man's  skepticism  rather 
startling,  there  is  a  manly  outspokenness  about  it  which 
one  is  disposed  to  admire. 

Eight  days  roll  by,  the  second  "  Lord's  day  "  dawns,  and 
the  disciples  meet  again.  Thomas  is  present  now.  The 
doors  are  shut  as  before ;  Christ  appears  ;  after  pronounc- 
ing his  benediction  he  singles  out  Thomas  and  says  to  him  : 
"  Reach  hither  thy  finger,  and  behold  my  hands  ;  and  reach 
hither  thy  hand,  and  thrust  it  into  my  side;  and  be  not 
faithless,  but  believing."  Such  is  the  wonderfully  suggest- 
ive incident  before  us. 

An  interesting  religious  skeptic^  an  exemplary  religious 
guide,  and  a  supereminent  religious  faith,  are  the  three 
prominent  objects  in  this  narrative.  They  stand  out  in 
bold  relief  and  commanding  attitude  on  the  canvass  of  this 
fragment  of  evangelical  history.  They  are  not  characters 
foreign  to  our  times  and  spheres,  at  which  we  have  to  gaze 
with  a  little  curiosity  and  then  pass  on;  in  them  we,  the 
men  of  this  age,  and  of  these  United  States,  have  a  vital 
interest;  they  demand,  and  will  repay  our  deepest  and 
devoutest  study.  Let  us  then  bestow  some  earnest  atten- 
tion on  e^ch  separately.     We  have  here : 

L  An  interesting  religious  skeptic.  There  are  certain 
features  in  this  skepticism  of  Thomas  that  mark  it  off  from 
the  conventional  and  common  skepticism  of  mankind. 

First.  The  skepticism  of  Thomas  was  negative,  not  posi- 
tive.    Thomas  did  not  put  himself  in  antagonism  to  the  fact 


78  THE  HOMILIST. 

announced,  and  meet  it  with  a  dogmatic  and  positive  denial. 
He  did  not  echo  the  everlasting  no  that  thunders  evermore 
in  the  infidel  world  ;  all  he  said  was,  I  cannot  believe  it 
without  more  evidence.  He  did  not  manifest  any  affinity 
of  feeling  with  that  presumptuous  herd  of  mortals  who 
arrogantly  proclaim  Gospel  facts  impossibilities,  Gospel 
doctrines  absurdities,  and  Gospel  believers  brainless  fanat- 
ics or  cunning  knaves.  Had  he  fully  expressed  his  feelings 
he  might  have  said :  I  do  not  deny  its  possibility,  this 
would  be  to  arrogate  to  myself  infinite  intelligence ;  nor  do 
I  impeach  the  veracity  of  you,  my  brother  disciples ;  all 
that  I  say  is,  that  such  is  the  character  of  my  intellect  that 
I  cannot  believe  such  a  strange  and  miheard-of  fact  on  your 
unsupported  testimony. 

Secondly.  The  skepticisjn  of  Thomas  was  intellectual,  not 
moral.  The  wish  is  often  the  father  to  the  thought,  the 
creed  the  offspring  of  the  heart;  but  it  was  not  so  here. 
There  is  evidence  that  his  love  to  Christ  was  fervid  and 
forceful.  About  three  months  before  this,  when  Lazarus 
lay  dead,  Christ  said  to  his  disciples :  "I  go,  that  I  may 
awake  him  out  of  his  sleep."  Thomas  being  present,  said : 
"  Let  us  go  that  we  may  die  with  him."  A  noble  burst  of 
generous  feeling  this,  indicative  of  his  strong  attachment  to 
Christ.  His  heart  then,  we  may  presume,  was  in  favor  of 
the  fact.  Only  too  glad,  we  may  suppose,  would  he  be  to 
welcome  the  beloved  dead  to  life  again.  The  difficulty  was 
purely  intellectual.  The  circumstance  of  a  dead  man  com- 
ing to  life,  rising  from  a  grave  on  which  a  large  stone  had 
been  placed  and  firmly  sealed — a  gi-ave  sedulously  guarded, 
too,  by  the  Roman  soldiers — was  altogether  so  stupendous 


THE   HONEST  SKEPTIC.  79* 

and  unique  that  his  intellect  could  not  yield  it  credence 
without  extraordinary  evidence.  In  this,  too,  his  skepticism 
differed  widely  from  the  general  skepticism  of  mankind. 
Men's  difficulties  in  believing  now  are  not  so  much  intellect- 
ual as  moral. 

Thirdly.  The  skepticism  of  Thomas  was  frank^  not  under- 
handed. To  whom  did  Thomas  now  avow  his  unbelief? 
To  the  sordid  worldlings  who  felt  no  interest  in  these 
things ;  to  the  sneering  infidel  who  would  readily  nurse  his 
doubts  into  atheism ;  or  to  scribes  and  Pharisees  who 
would  be  onljr  too  delighted  at  the  indications  of  his  apos- 
tasy from  this  new  and  odious  faith  1  .No;  to  the  ten  men 
who  told  the  fact  he  avowed  his  unbelief;  like  an  honest  man 
he  expressed  his  disbelief  in  the  face  of  the  believers.  Let 
modern  skeptics  imitate  his  example  in  this.  Let  them  be 
ingenuous  and  manly  in  their  deportment ;  let  them,  instead 
of  appealing  to  the  thoughtless  crowd  and  seeking  to  work 
insidiously  their  infidel  notions  by  jeers  and  jokes,  innuen- 
does and  tales,  into  t;he  minds  of  the  unreflecting  multitude, 
,  go  at  once  to  the  Church,  to  the  men  that  believe,  and  say 
openly  and  respectfully,  as  did  Thomas :  We  cannot  believe 
in  the  doctrines  you  offer  unless  you  give  us  more  evidence. 
This  would  be  manly  and  honest,  and  this  might  serve  the 
common  cause  of  truth  and  the  common  interest  of  our 
race. 

Fourthly.  The  skepticism  of  Thomas  was  convincible,  not 
obstinate.  There  are  some  men  so  inveterate  in  their  preju- 
dices that  no  amount  of  evidence  Mall  modify  their  opinions. 
You  may  as  well  argue  with  granite  as  with  tliem ;  as  well 
endeavor  to   remove  Mount  Washington  from   its   rocky 


80  THE  HOMILIST. 

foundations  as  to  uproot  old  notions  from  their  brain. 
Such  was  not  Thomas.  After  he  first  avowed  his  unbelief, 
did  he  seek,  as  is  generally  the  case  with  skeptics,  every 
possible  means  to  establish  himself  in  his  infidel  view? 
Nay,  did  he  even  avoid  opportunities  for  obtaining  evidence 
that  should  shake  him  in  his  foregone  conclusions'?  The 
reverse  of  all  this  is  the  fact.  He  remained  open  to  con- 
viction, he  sought  new  evidence.  "  Eight  days "  after  he 
declared  his  skepticism  we  find  him  with  the  disciples,  no 
doubt  in  search  of  sufficient  proof  to  convince  him  that 
Christ  had  risen  from  the  dead.  It  is  not  improbable  that 
he  spent  the  whole  of  the  intervening  week  in  the  same 
earnest  endeavor.  He  was  an  honest  doubter ;  and  honest 
doubt  is  active — active,  because  it  is  a  law  of  mind  to  seek 
certitude. 

Such  then  was  the  skepticism  of  Thomas ;  it  was  nega- 
tive, not  positive;  intellectual,  not  moral;  ingenuous,  not 
mean;  convincible,  not  obstinate.  Such  skepticism  stands 
in  striking  contrast  to  that  impertinent  dogmatism,  moral 
grossness,  underhanded  obliqueness,  and  stolid  obstinacy 
which  mark  too  many  of  the  skeptics  of  this  age.  I  confess 
to  a  kind  of  sympathy  with  the  skepticism  of  Thomas's  type. 
It  indicates  intellect  of  the  higher  species,  honesty  of  heart, 
activity  of  thought,  and  often  an  agony  of  feeling.  I  have 
more  faith  in  the  virtue,  more  hope  in  the  destiny  of  such 
skepticism  than  I  have  faith  in  the  virtue  or  hope  in  the 
destiny  of  mere  traditional  faith.  Honest  skepticism  is 
better  than  dead  technical  sainthood. 

Another  far  more  interesting  object  which  we  have  in  this 
narrative  is. 


THE   HONEST  SKEPTIC.  81 

II.  An  exemplary  re^gious  guide.  We  have  here  de- 
tailed the  method  in  which  Jesus,  the  heavenly  guide  of 
mortals,  dealt  with  this  jDOor  skeptic.  How  does  he  act 
toward  him  ?  Does  he  denounce  him  as  a  heretic  and  expel 
him  from  the  circle  of  his  disciples  ?  Does  he  treat  him 
even  with  cold  indifference,  which  to  sensitive  natures  would 
even  be  worse  than  actual  severity  ?  No.  How  then  1 
Let  the  ministers  who  fulminate  from  the  pulpit  denuncia- 
tions against  all  who  cannot  subscribe  to  their  tenets ;  let 
the  sectarians  who,  with  self  complacency,  consign  to  per- 
dition all  beyond  the  pale  of  their  little  Church,  mark  well 
the  conduct  of  Christ  toward  this  Thomas.  Eight  days 
after  Thomas  had  avowed  his  skepticism  Christ  finds  him 
out,  enters  the  room  w^here  he  was  with  his  brother  disci- 
ples, fastens  his  loving  looks  upon  him,  singles  him  out, 
and  says :  "  Thomas,  reach  hither  thy  finger,  and  behold 
my  hands ;  and  reach  hither  thy  hand  and  thrust  it  into  my 
side:  and  be  not  faithless,  but  believing."  Three  things 
are  observable  here : 

First.  The  direct  speciality  of  his  merciful  treatment. 
He  dealt  with  Thomas  personally.  He  did  not  address 
some  general  remarks  bearing  on  the  subject  of  doubt  to 
the  whole  company,  leaving  Thomas  to  apply  them  if  he 
would  to  his  own  individual  case.  He  deals  directly  with 
him.  He  knew  the  highly  critical  state  of  his  mind;  he 
saw  that  the  man  was  on  the  margin  of  the  cold,  dark, 
chaotic  world  of  infidelity,  and  that  he  required  prompt  and 
special  attention,  or  he  would  be  irrevocably  gone. 

Secondly.  The  exquisite  considerateness  of  his  merciful 
treatment.     The  request  of  Thomas  was  objectionable  on 

The  Homilist.  6 


82  "THE  HOMILIST. 

\. 

many  grounds :  there  was  an  indelicacy  of  feeling,  and  a 
presumptuous  extravagance  about  it,  more  or  less  revolting 
to  our  finer  sensibilities.  Nor  can  we  see  that  the  request 
went  for  anything  like  rational  and  conclusive  evidence. 
He  might  touch  the  wounds,  and  the  fact  of  Christ's  identity 
would  remain  open  to  debate.  Still,  though  the  request  is 
thus  open  to  objection,  Christ  with  exquisite  considerateness 
condescends  to  grant  it.  He  might  have  reproved  him 
with  severity  for  venturing  such  a  demand ;  but  instead  of 
allowing  a  word  of  reproach  to  escape  his  lips,  he  at  once, 
and  lovingly,  accedes  :  "  Reach  hither  thy  finger,  and  behold 
my  hands ;  and  reach  hither  thy  hand,  and  thrust  it  into  my 
side :  and  be  not  faithless,  but  believing." 

Thirdly.  The  moral  influence  of  his  merciful  treatment. 
What  w^as  the  effect  thus  produced  upon  the  heart  of 
Thomas?  He  answered  and  said,  "  My  Lord  and  my  God;" 
or.  The  Lord  of  me  and  the  God  of  me.  As  if  he  had  said, 
I  am  more  than  convinced,  more  than  satisfied ;  I  am  sub- 
dued by  thy  merciful  condescension,  I  am  won  by  the  maj- 
esty of  thy  love.  It  was  not,  I  trow,  the  mere  touch  of 
the  wounds  that  produced  this  sublime  effect  upon  his  soul ; 
it  was  the  moral  royalty  of  his  merciful  treatment.  It  is 
the  spirit  not  the  letter  of  your  argument  that  will  over- 
come skepticism.  Far  enough  am  I  from  disparaging  the 
efforts  of  your  Paleys,  your  Butlers,  and  your  Lardners ; 
but  I  believe  that  he  whose  life  and  words  are  inspired  with 
the  benign  spirit  of  Christianity,  though  he  may  have  no 
logic  and  no  learning,  will  do  more  to  subdue  skepticism 
than  your  most  cogent  argumentations  or  your  most  elo- 
quent appeals. 


THE  HONEST  SKEPTIC.  83 

Mark  well  then,  my  brothers,  Christ's  method  of  treating 
skepticism,  and  take  heed  to  the  fact  that  in  this  respect  he 
has  left  us  an  example  that  we  should  follow  in  his  steps. 
But  how  has  the  Church  acted  toward  sceptics'?  Has  it 
treated  them  with  tender  consideration,  singled  them  out, 
as  Christ  did  Thomas,  for  special  acts  of  kindness  suited  to 
touch  their  hearts,  the  seat  of  the  disease  ?  The  volumes  of 
history  that  lie  about  me  unite  in  one  emphatic  no.  His- 
tory tells  us,  that  for  many  years  the  Church  branded 
honest  doubters  as  heretics,  delivered  them  to  the  bloody 
inquisitors,  and  consigned  them  to  the  fiendish  horrors  of 
martyrdom. 

The  other  interesting  object  in  this  narrative  is, 

III.     A     SUPEREMINENT     RELIGIOUS     FAITH.         "  JcSUS     Saith 

unto  him,  Thomas,  because  thou  hast  seen  me,  thou  hast 
believed :  blessed  are  they  that  have  not  seen,  and  yet  have 
believed."     These  words  imply  two  facts  : 

First.  That  it  is  possible  for  those  who  have  never  seen 
Christ  to  believe  in  him.  Wherever  his  Gospel  goes, 
there  goes  evidence  sufficient  to  produce  faith  without  any 
personal  manifestation  of  Christ  whatever.  There  is,  1. 
The  testimony  of  competent  witnesses.  A  competent  wit- 
ness is  one  who  has  sufficient  knowledge  of  the  fact  whereof 
he  affirms,  and  a  truthfulness  of  principle  that  would  guard 
from  any  temptation  to  deceive.  The  declaration  of  such  a 
witness  I  cannot  but  receive.  Society  could  not  go  on, 
could  not  exist,  were  men  to  repudiate  such  testimony. 
Now,  are  not  the  Gospel  witnesses  pre-eminently  of  this 
class  1     Had  not  the  apostles  every  opportunity  of  thor- 


84  THE   HOMILIST. 

oughly  knowing  those  facts  of  Christ's  history  which  they 
propounded  ?  Had  they  any  possible  motive  to  deceive  ? 
On  the  contrary,  were  not  their  inducements  to  deny  the 
facts  far  stronger  than  those  to  declare  them?  There  is,  2. 
The  testimony  of  our  consciousness.  There  is  such  a  con- 
gruity  between  the  doctrines  of  the  Gospel  and  the  intuitive 
beliefs  of  mankind,  between  the  provisions  of  the  Gospel 
and  the  deep-felt  wants  of  mankind,  that  it  comes  with  a 
self-evidencing  power.  It  commends  itself  to  "  every  man's 
conscience"  in  the  sight  of  God.  On  this  ground,  rather 
than  any  other,  I  imagine  it  is  generally  believed.  Consult 
the  great  body  of  believers  on  the  question,  and  they  would 
say  what  the  Samaritans  of  old  avowed :  "  Now  we  believe 
not  because  of  thy  saying,  but  because  we  have  heard  him 
ourselves.''^ 

Thank  God  !  it  is  possible  to  believe  without  seeing.  In 
ordinary  matters  we  are  doing  so  every  day.  "Faith  is 
the  evidence  of  things  not  seen."  The  illustrious  believers 
whom  Paul  celebrates  in  the  eleventh  chapter  of  the 
Hebrews,  believed  without  seeing.  Abraham  believed  in  a 
city  he  never  saw ;  Noah  in  a  deluge  long  years  before 
the  windows  of  heaven  were  opened  and  the  floodgates  of 
the  great  deep  broken  up.  Ever  since  the  departure  of 
Christ  from  this  material  sphere  of  being,  the  language  of 
the  Church  has  been  :  "  Whom  having  not  seen,  we  love ;  in 
whom,  though  we  see  him  not,  yet  believing,  we  rejoice 
with  joy  unspeakable  and  full  of  glory." 

The  other  fact  implied  in  these  words  is, 

Secondly.  That  those  who  believe  in  him  without  seeing 
are  peculiarly  blessed.     "  Blessed  are  they  that  have  not 


THE  HONEST  SKEPTIC.  85 

seen,  and  yet  have  believed."  We  are  apt  to  think  that 
the  cotemporaries  of  Christ,  that  the  apostles  who  saw 
him,  heard  him,  touched  him,  were  privileged  above  all  the 
rest  of  the  human  family.  This  is  a  delusion.  The  unsee- 
ing believer  is  the  most  signally  blessed.  Why  1  For  the 
following  reasons:  Faith  without  sight  is  more  praiseworthy 
than  faith  by  sight.  There  are  some,  I  know,  who  deny  all 
moral  character  to  faith ;  they  say  that  man  is  no  more 
accountable  for  his  belief  than  he  is  for  the  color  of  his 
skin.  This  I  admit  to  be  true  of  a  certain  kind  of  faith. 
There  are  two  very  different  kinds  of  belief:  the  one  volun- 
tary^ the  other  involuntary.  The  one  comes  by  a  proper 
inquiry  into  evidence,  and  the  other  springs  up  irresistibly 
whenever  a  fact  is  visible  to  the  senses,  or  a'^proposition  is 
feelingly  truthful  to  the  mind.  The  evidence  both  of  the 
bodily  senses  and  the  mental  intuitions  renders  faith  in- 
voluntary, and  takes  away  from  it  therefore  all  moral  merit. 
For  such  faith,  we  say,  man  is  not  responsible.  But  the 
voluntary  is  a  very  different  thing.  This  depends  upon  a 
man's  agency.  There  is  a  universe  of  facts  that  lies  beyond 
the  realm  of  my  senses  and  that  transcends  all  my  a  priori 
ideas.  Belief  in  those  facts — and  it  may  be  shown  that  the 
belief  is  indispensable  to  our  well-being — requires  evidence, 
.and  the  evidence  requires  careful,  honest,  and  earnest  invest- 
igation. Man  may  examine  evidence  or  he  may  not;  he 
may  examine  it  in  a  right  or  a  wrong  way.  Here  then  is 
the  responsibility.  This  voluntary  faith  has  a  moral  char- 
acter. Why  do  men  not  believe  in  Christ  1  It  cannot  be 
.  said  for  the  want  of  evidence,  for  as  a  fact  there  is  evidence 
thiit  has  satisfied  millions,  and  will  satisfy  millions  more; 


86  THE   HOMILIST. 

but  because  that  evidence  is  either  entirely  neglected,  or,  if 
examined,  examined  improperly.  *N6w  the  faith  of  Thomas 
sprang  from  the  sense,  and  had  in  itself  but  little  if  any 
moral  merit.  "  Blessed  therefore  are  they  that  have  not 
seen,  and  yet  have  believed." 

Faith  without  sight  is  frequently  more  accurate  than  faith 
hy  sight.  The  senses  are  deceptive,  the  eye  especially 
makes  great  mistakes  ;  "  things  are  not  what  they  seem ;" 
nature  is  not  what  it  seems ;  men  are  not  what  they  seem. 
The  eye  would  have  us  believe  that  the  heavenly  bodies  are 
but  lamps  of  various  sizes  hung  up  in  the  heavens ;  that 
the  earth  beneath  our  feet  is  the  largest  object  brought 
within  our  notice,  and  that  it  sits  like  a  queen  in  the  midst 
of  the  system,  serene  and  motionless,  while  all  the  heavenly 
luminaries  like  attendant  angels  pass  round  it,  ministering 
evermore  to  the  requirements  of  its  life,  and  to  the  bright- 
ness and  beauty  of  its  forms.  In  all  this  the  eye  deceives^ 
and  in  a  thousand  other  minor  matters  it  is  busy  with  its 
delusions.  Reason  collects  evidence  and  corrects  these 
mistakes  ;  it  weighs  the  heavenly  bodies  and  tells  their 
density  to  a  grain ;  it  measures  them  and  tells  their  dimen- 
sions to  an  inch.  It  calculates  their  velocity  with  the 
utmost  accuracy.  Reason  has  evidences  on  which  to  build 
a  faith  of  unquestionable  truthfulness. 

Faith  without  sight  is  more  ennobling  than  faith  hy  sight. 
It  involves  a  higher  exercise  of  mind.  Whatever  tends  to 
stimulate  and  work  the  mental  faculties  is  good.  Faith 
founded  on  rational  evidence  implies  and  demands  this 
mental  action.  Sensuous  faith  does  not  require  this :  the 
mind  may  sleep  while  it  comes  and  remains.     The  history 


THE  HONEST  SKEPTIC.  87 

of   the   apostles    furnishes   a  strikhig   illustration  of  this. 
How  morally  weak,  because  mentally  inactive,  were  their 
minds  during  their  personal  connexion  with  Christ !     Their 
faith  in  him  was  more  or  less  the  faith  of  sight.     Hence 
how  weak  and  timid  they  were.     Peter  had  not  power  to 
avow  him,  none  of  his  disciples  had  force  enough  to  stand 
by  him  in  his  dying  hour.     "  They  forsook  him  and  fled." 
But  after  his  ascension,  when  they  were  thrown  upon  them- 
selves and  upon  rational  evidence,  how  giantly  strong  they 
become  in  a  few  days.     They  make  the  Sanhedrim  tremble, 
they  brave  the  most   terrible   powers  of  opposition,  they 
turn  the  world  upside  down.     It  insures  a  higher  mode  of 
life.     Were  our  faith  in  Christ  to  be  merely  built  upon  the 
senses,  I  can  scarcely  see  how  it  could  raise  the  mind  from 
its  present  earthly  and  material  state.    Indeed,  faith  founded 
on  the  senses  must  confine  the  soul  more  or  less  to  the 
sensuous  department  of  life.     Hence,  as  a  fact,  the  disciples, 
so  long  as  their  faith  rested  on  this  ground,  had  the  most 
material  notions  of  the  Saviour.     On  the  contrary  the  faith 
that   comes  without    seeing,  that   depends   upon   evidence 
requiring  an  examination  that  brings  us  in  contact  often 
with  the  most  stirring  facts,  the  most  glorious  principles, 
and  the  most  quickening  spirits,  transports  us  beyond  the 
realm  of  sei>se  and  introduces  us  into  the  w^orld  of  spiritual 
forces — the  things  not  seen  and  not  temporal,  but  unseen 
and  eternal.     Moreover,  it  gives  a  wider  sphere  of  being. 
The  man  whose  faith  is  bounded  by   the  evidence  of  his 
senses  must  have  but  a  very  narrow  world.      With  the 
places  he  has  not  actually  seen  he  will  have  no  interest,  no 
connection.    The  stupendous  systems  that  roll  away  in  the 


OO  THE  HOMILIST. 

boundless  districts  of  space,  and  the  mighty  principalities 
of  spirits  that  populate  those  systems,  will  be  nothing  to 
him.  Nay,  life  which  is  mvisible,  mind  which  is  invisible, 
God  who  is  invisible,  will  be  nothing  to  him  if.  he  believes 
only  what  he  sees. 

From  all  this  it  is  clear  that  especially  "  blessed  are  they 
that  have  not  seen,  and  yet  have  believed." 

In  conclusion,  the  subject  serves  several  important  pur- 


First.  It  suggests  an  incidental  argument  in  favor  of 
Christianity.  The  fact  that  there  was  such  a  man  as  Thomas 
among  the  disciples,  who  could  not  believe  without  extra- 
ordinary evidence,  and  who  manfully  avowed  his  belief 
before  the  whole,  plainly  shows  that  there  was  no  collusion 
between  these  witnesses  of  Christ,  and  that  they  were  not  a 
body  of  superstitious  and  credulous  men. 

Secondly.  The  superiority  of  our  advantages  over  those 
of  the  cotemporaries  of  Christ.  In  certain  sentimental 
moods  we  are  disposed  to  say :  Would  that  we  had  lived 
in  the  days  of  Christ,  and  enjoyed  the  privileges  of  his  dis- 
ciples. Would  that  we  had  gone  with  him  on  some  of  his 
journeys!  walked  with  him  the  shores  of  Galilee,  sailed 
with  him  over  the  sea  of  Tiberias,  sat  down  with  him  on 
the  mountain  brow,  entered  with  him  the  villages  and  cities 
which  he  visited !  Would  that  we  had  heard  him  preach, 
and  witnessed  the  wonderful  things  he  suffered  and  wrought ! 
Ah!  this  is  not  only  useless  wishing  but  unwise.  It  is  better 
to  be  where  you  are.  "  We  have  a  more  sure  word  of 
testimony,  unto  which  ye  do  well  to  take  heed." 

Thirdly.   The  duty  of  the  Church  in  relation  to  doubters. 


THE  HONEST  SKEPTIC.  89 

Who  are  the  men  in  the  Church  that  are  most  severe  with 
doubters  1  Not  the  men  who  have  the  most  intelligent, 
earnest,  practical  faith  in  Christ ;  but  the  men  whose  faith  is 
either  traditional,  and  therefore  arrogant  and  blustering ;  or 
superstitious,  and  therefore  moody,  whining,  and  shaken 
with  every  breeze  of  doctrine.  These  in  every  age  have 
been  the  fierce  denouncers  and  the  heartless  persecutors  of 
souls  struggling  with  doubt.  If  we  would  be  true  to  our 
profession  as  disciples  of  Christ,  we  must  imitate  his  exam- 
ple in  his  conduct  with  doubters.  "  If  a  man  be  overtaken 
in  a  fault,  ye  which  are  spiritual,  restore  such  an  one  in  the 
spirit  of  meekness  ;  considering  thyself,  lest  thou  also  be 
tempted." 

"  Let  not  tlais  "weak  unknowing  hand 

Presume  thy  bolts  to  throw, 
And  deal  damnation  round  the  land 

On  each  1  judge  thy  foe' 
If  I  am  right,  thy  grace  impart, 

Still  in  the  right  to  stay : 
If  I  am  wrong,  0  teach  my  heart 

To  find  the  better  way." 

Fourthly.  The  relation  to  Christ,  which  it  is  the  supreme 
interest  of  humanity  to  seek.  It  is  that  which  Thomas  ex- 
pressed when  he  exclaimed,  "My  Lord,  and  my  God."  This 
man's  faith  reached  the  highest  point.  It  was  more  than  a 
satisfaction  with  the  fact  of  Christ's  resurrection,  more  than 
a  trust  in  his  divine  person,  more  even  than  a  confidence  in 
his  personal  relation  to  him :  it  was  a  loving  and  loyal  sur- 
render of  his  being  to  him.  "  My  Lord,  and  my  God  !"  I 
am  entirely  thine :  my  intellect,  my  affections,  my  powers, 
my  energy,  my  all,  are  thine.     Thou  art  mine:    mine  to 


90  THE  HOMILIST. 

guide  me  in  difficulties,  guard  me  in  dangers,  supply  me 
with  all  I  need  through  all  the  coming  ages  of  being. 

This  is   the   blessed   transcendentalism :    a  loving   self- 
abandonment  to  Christ,  a  moral  absorption  in  him. 


HOMILY   YIII. 

NO   NEUTEALITY  IN   RELIGION. 

He  that  is  not  with  me  is  against  me ;  and  he  that  gathereth  not  with 
me  scattereth  abroad.  Matthew  xii,  30. 

The  earliest,  bitterest,  and  most  constant  of  Christ's 
enemies  were  the  Pharisees.  Religiously  proud,  formal, 
and  hypocritical  to  the  last  degree,  it  is  not  surprising  that 
they  were  the  unrelenting  persecutors  of  him  who  taught 
the  truth  in  its  simplicity,  exemplified  it  in  its  beauty,  pro- 
claimed the  spiritual  kingdom  of  God,  and  openly  denounced 
them  as  "blind  guides  and  hypocrites."  They  watched 
him  with  eyes  full  of  malice,  spake  against  him  with 
tongues  full  of  venom,  and  at  last  reddened  their  hands 
with  his  innocent  blood.  Now  they  who  are  in  antagonism 
to  truth  are  in  a  false  position.  '-''Magna  est  Veritas^  et 
prevalehW'' — the  truth  is  mighty,  and  must  prevail;  and 
the  day  of  its  triumph  is  that  of  their  downfall.  This  is  in 
some  measure  illustrated  by  the  context.  There  was 
brought  to  Jesus  "  one  possessed  with  a  devil,  blind  and 
dumb:  and  he  healed  him,  insomuch  that  the  blind  and 
dumb  both  spake  and  saw."  This  indubitable  miracle 
amazed  "  all  the  people,"  and  with  one  earnest  voice  they 


NO  NEUTRALITY   IN   KELIGION.  91 

asked,  "Is  not  this  the  Son  of  David  1"  What  will  the 
Pharisees  do  now  ?  Speak  they  must,  or  silence  gives  con- 
sent. Unable  to  deny  that  supernatural  power  had  been 
exerted,  and  resolved  not  to  allow  Christ's  royalty,  they 
coin  and  issue  a  diabolical  lie :  "  They  said,  This  fellow 
doth  not  cast  out  devils,  but  by  Beelzebub  the  prince  of 
the  devils."  With  two  irresistible  arguments,  Jesus  repels 
their  blasphemy.  He  reasons  thus :  If  I  cast  out  devils  by 
the  power  of  the  devil,  he  is  contending  against  himself, 
which  is  inconceivable ;  besides,  my  disciples,  who  are  in  a 
sense  your  children,  cast  out  devils ;  ask  them  if  they  are 
leagued  with  Satan,  and  their  indignant  no  shall  judge  you. 
Having  crushed  the  Pharisees  with  the  sheer  weight  of  their 
own  objection,  our  Lord  affirms  that,  with  regard  to  the 
stupendous  conflict  waged  between  truth  and  error,  holiness 
and  sin,  heaven  and  hell,  no  man  can  be  neutral ;  that  we 
all  are  inevitably  identified  with  one  or  other  of.  these  inter- 
ests ;  with  Christ  and  against  Satan,  or  with  Satan  and 
against  Christ.  Viewing  the  miracle  in  question  in  these 
two  lights — first,  as  a  sign  of  that  mighty  spiritual  war  on 
'svhich  Immanuel  has  entered ;  and  second,  as  a  pledge  of  the 
complete  victory  which  he  will  ultimately  achieve  over  all 
his  enemies — how  well-timed  is  this  solemn  word :  "  He 
that  is  not  with  me,"  etc. 

Two  lines  of  thought  open  before  us.     I  shall  show : 

I.  Who  are  allied  with  Christ.  There  is  a  fearfully 
large  class  of  persons  who  are  manifestly  and  avowedly  not 
with  him ;  their  attitude  is  unequivocally  hostile.  Probably 
they  would  not  relish  being  pushed  with  the  inevitable  con- 


92  THE  HOMILIST. 

sequence  that  they  are  therefore  with  Satan;  but  they  do 
not  hesitate  to  say  that  a  religious  life  is  not  to  their  taste, 
that  they  are  unprepared  to  renounce  "  the  pleasures  of  sin" 
and  I  to  bow  their  necks  to  the  yoke  of  God's  Anointed. 
Alas,  their  nanie  is  legion ! 

Turning  from  these,  the  professed  enemies  of  the  Son  of 
God,  we  confront  another  class,  equally  large,  and  whose 
position  is  yet  more  dangerous.  Orthodox,  according  to 
best  authorities,  in  their  beliefs,  scrupulous  in  their  observ- 
ance of  religious  ordinances,  conscientious  in  the  practice 
of  a  secular  morality,  and  favorable  to  the  enterprises  of 
Christian  zeal,  they  imagine  that  nothing  more  is  required  at 
their  hands,  and  would  bitterly  resent  being  accused  of  enmity 
against  the  Cross.  Behold  the  true  Pharisee!  Religious 
formalism  is  slaying  its  ten  thousands.  Men  are  mistaking 
the  chaff  for  the  wheat;  because  of  "blind  guides  and  hypo- 
crites," they  are  forgetting  that  "the  kingdom  of  God  is 
not  meat  and  drink,  but  righteousness  and  peace  and  joy 
in  the  Holy.  Ghost."  There  may  be  very  much  in  a 
man's  character  that  is  estimable  and  lovable  while  yet 
he  lacks  the  one  essential  thing,  without  which  "  he  is 
nothing." 

Then  let  the  formalist  stand  aside,  for  he  is  not  with 
Christ.  I  will  now  make  two  remarks  in  positive  delinea- 
tion of  the  character  of  those  who  are  with  him. 

First.  They  are  delivered  from  the  power  of  Satan. 
There  is  a  certain  dominion  which  he  has  acquired  over 
humanity.  What  an  appalling  proof  of  this  was  furnished 
by  those  miserable  beings  Avhose  very  bodies  were  afflicted 
with  Satanic  influence'?     In  this  chapter  Christ  admits  that 


NO   NEUTRALITY   IN   RELIGION.  93 

Satan  has  a  "  kingdom,"  and  likens  him  to  a  "  strong  man 
armed,"  in  possession  of  a  house  and  its  goods  ;  he  is  else- 
where pronounced  to  be  "  the  god  of  this  world,"  "  the 
prince  of  the  power  of  the  air,"  and  "  the  spirit  that  now 
worketh  in  the  children  of  disobedience."  All  this  is 
strongly  declarative  of  the  ascendancy  which  he  has 
obtained  over  the  human  soul.  The  teachings  of  Scripture 
and  the  facts  of  the  case  are  as  one ;  every  man  not  eman- 
cipated by  the  glorious  Gospel  is  led  captive  by  the  devil 
at  his  will.  I  do  not  say  that  he  rules  over  men  in  the 
exercise  of  an  irresistible  objective  power ;  no,  he  cannot 
compel  the  worst  sinner  to  commit  a  single  sin ;  he  can 
tempt  only ;  but,  inasmuch  as  the  heart  is  corrupt,  he  does 
not  tempt  in  vain.  Human  depravity  is  the  fulcrum  of 
Satan's  power,  and  the  strength  of  sin  is  the  measure  of  his 
dominion.  But  God's  love  is  mightier  than  the  devil's 
malice.  "  The  seed  of  the  woman  has  bruised  the  serpent's 
head."  "For  this  purpose  was  the  Son  of  God  mani- 
fested," etc.  1  John  iii,  8.  His  death  was  a  death-blow  to 
"  the  power  of  darkness,"  for  it  atoned  for  man's  sin,  and 
procured  the  gift  of  the  omnipotent  Spirit. 

Still,  we  are  not  saved  as  a  necessary  consequence  of 
mediation.  Salvation  is  a  subjective  work,  and  one  in  which 
the  human  will  is  concerned.  How  well  the  whole  process 
is  described  in  the  commission  received  by  Saul  of  Tarsus 
as  he  stood  up,  blind  and  penitent,  amid  the  insufferable 
glory  of  the  Damascus  road !  "  I  send  thee  to  open  their 
eyes,"  etc.  Acts  xxvi,  17,  18.  Wondrous  change!  The 
ransomed  sons  of  God.  We  give  "thanks  unto  the  Father, 
who  hath  made  us  meet  to  be  partakers  of  the  inheritance 


94  THE   HOMILIST. 

of  the  saints   in  light;  who  hath  delivered   us   frona   the 
power  of  darkness,"  etc.    Col.  i,  12,  13. 

Secondly.  They  are  in  co-operation  ivith  Christ.  This 
thought  is  expressed  in  the  last  clause  of  the  text,  which 
alludes  to  the  harvest-field,  where  he  who  does  not  help 
unavoidably  hinders.  The  field  is  the  world ;  of  the  harvest 
Christ  is  Lord ;  all  his  servants  are  laborers  therein  ;  "  and 
he  that  reapeth  receiveth  wages,"  etc.  John  iv,  36.  Now 
the  work  of  Christ  is  the  destruction  of  sin  out  of  men's 
souls,  and  therefore  this  co-operation  relates,  (1.)  To  the 
accomplishment  of  our  personal  salvation.  The  deliverance 
from  Satan's  dominion,  already  considered,  does  not  com- 
prehend the  complete  purification  of  the  heart ;  and  yet  that 
is  the  great  purpose  of  the  Gospel.  The  Eedeemer  gavei 
himself  for  us  that  he  might  "  redeem  us  from  all  iniquity ;" 
and  if  we  thoroughly  sympathize  with  him,  we  shall  not  be 
at  ease  so  long  as  the  foul  "  prince  of  this  world  "  hath  any- 
thing in  us.  Goodness  is  the  measure  of  usefulness.  To 
do  good  we  must  he  good.  The  holiest  binds  the  heaviest 
sheaf  and  takes  the  largest  wages.  (2.)  To  the  salvation  of 
our  fellows.  Experimental  Christianity  is  irrepressibly 
communicative ;  it  charges  the  heart  with  unmingled  benev- 
olence toward  all  men ;  it  is  that  charity  of  God  "  which 
seeketh  not  her  own,"  but  is  ever  outgoing  in  holy  activities 
for  the  good  of  others.  Christ  finds  Andrew  and  Philip ; 
forthwith  Andrew  finds  Simon,  and  Philip  finds  Nathaniel. 
One  conversion  is,  or  ought  to  be,  the  first  of  a  series.  Do 
you  seek  a  proof  of  alliance  with  Christ?  Tell  me,  What 
are  you  doing?  What  is  the  aim  of  your  life?  Is  it  the 
acquisition  of  knowledge  ?  the  accumulation  of  wealth  ?  the 


NO   NEUTRALITY   IN   RELIGION.  95 

gratification  of  your  affections  1  To  be  his,  and  be  worldly, 
selfish,  or  indolent,  is  impossible.  If  our  hearts  beat  for 
him  our  hands  will  gather  with  him.  And  he  that  cannot 
ply  the  sickle  will  bind  the  sheaves,  and  he  who  cannot  bind 
the  sheaves  will  glean  the  stray  ears ;  but  none  may  stand 
"  idle  all  the  day." 

In  passing,  it  is  proper  to  allude  to  those  who  are,  as  it 
were,  in  transitu.  Not  yet  in  the  enjoyment  of  "the  glori- 
ous liberty  of  the  children  of  God;"  their  hearts  are  gone 
from  Satan  ;  they  abhor  his  service  and  loathe  his  wages. 
One  act  of  faith,  and  they  are  clean  escaped  out  of  the  snare 
of  the  devil !  Believe,  my  contrite  brother,  and  thou  art 
free,  and  joined  to  the  blood-sprinkled  host  who  uplift  the 
standard  of  the  cross !  Leap  up,  thy  bands  are  sundered ; 
go  forth,  the  prison  doors  are  open  wide ;  grasp  sword  and 
shield  ;  hurl  defiance  at  thy  foes,  and  henceforth  fight  the 
battles  of  the  Lord  ! 

II.  All  not  thus  with  Christ  are  of  necessity  against 
HIM.     In  proof  of  this  position  I  observe : 

First.  That  man's  natural  state  is  one  of  antagonism  to 
God.  Do  we  enter  the  world  with  neutral  characters  1  Are 
the  tablets  of  the  soul  blanks,  whereon  we  may  write  what 
we  will  of  good  or  evil  ?  Could  we  read  the  heart  in  the 
earliest  stages  of  responsible  life  we  should  trace  these 
fearful  .words:  "Enmity  against  God."  "We  go  astray 
from  the  womb  speaking  lies."  Sin  is  not  simply  a  nega- 
tion, the  mere  absence  of  goodness ;  for  a  real  substantive 
existence  must  be  assignable  to  a  principle  which  can  war, 
and  that  successfully,  against  its  opposite.     The  sinful  are 


96  THE   HOMILIST. 

not  only  without  God ;  they  also  fight  against  him ;  and 
this  inevitably.  Shall  it  then  be  said,  Wherein  is  the 
sinner  culpable?  In  reply,  it  is  enough  to  point  to  the 
cross.  "As  by  one  man's  disobedience,"  etc.  Rom.  v,  19. 
"God  was  in  Christ,"  etc.  2  Cor.  v,  20,  21.  Sinner!  it 
is  your  worst  offense,  your  most  intense  expression  of  an- 
tagonism to  God,  your  loudest  protestation  of  friendship 
with  Satan,  that  you  "resist  the  Holy  Ghost,"  and  live  in 
sight  of  the  cross,  without  loving  Him  who  bleeds  for  thee 
thereon. 

Secondly.  That  it  is  a  necessity  of  mail's  nature  to  injiu- 
ence  for  good  or  evil  all  with  whom  he  may  associate.  Man 
is  social.  The  Creator  has  implanted  in  us  a  desire  for  the 
society  of  our  kind,  and  from  the  gratification  of  this  instinct 
flows  much  of  human  happiness.  But  we  are  impressible 
as  well  as  social  beings ;  and  we  cannot  come  into  contact 
with  each  other '  without  exercising  a  mutual  influence, 
morally  beneficial  or  injurious.  Now  the  character  of  a 
person's  influence  will  correspond  with  the  state  of  his  heart; 
for  as  is  the  heart  so  is  the  life.  "  A  good  man  out  of  the 
good  treasure,"  etc.  Matt,  xii,  35.  Hence  the  righteous 
are  "the  salt  of  the  earth;"  "but  one  sinner  desti'oyeth 
much  good."  We  cannot  limit  the  effects  of  our  conduct  to 
ourselves.  It  is  easy  to  cast  the  seed  into  the  furrows  that 
lie  open  on  either  hand,  but  who  can  say  whereunto  it  will 
grow  ?  O  the  Influence  of  the  strong  in  mind,  the  large  of 
heart,  the  high  in  rank,  the  wealthy  in  estate ;  of  pastors, 
of  parents,  of  friends,  and  I  will  add,  with  emphasis,  of 
authors !  We  see  many  and  great  effects  now,  but  we  shall 
be  astounded  by  the   revelations  of  etornity.     The   good 


KO  NEUTKALITY   IN   RELIGION.  97 

man  shall  hear  of  his  good  influence  in  the  heavenly  world ; 
and  the  bad  man  of  his  bad  influence  amid  the  scenes  of 
retribution.  How  awfully  suggestive  is  the  last  request  of 
the  rich  man :  "  Send  Lazarus  to  my  father's  house,  for  I 
have  five  brethren,  lest  they  also  come  into  this  place  of 
torment."  Brothers  !  we  are  blessing  or  cursing  the  world  ; 
we  are  heaven-lighted  stars  piercing  the  "gross  darkness"  that 
covers  men's  souls,  and  indicating  the  central  source  of  bliss  ; 
or  dark  clouds,  big  with  curse,  shutting  out  the  sweet  light 
of  life,  and  causing  men  to  wander  into  error,  to  fall  into 
sin,  and,  it  may  be,  to  stumble  headlong  into  everlasting  ruin. 
Then  well  might  Christ  say,  "  He  that  is  not  with  me,"  etc. 

Thirdly.  That  our  allegiance  is  Chrisfs  righteous  and  in- 
alienable due.  He  is  of  royal  dignity,  and  therefore  sus- 
tains to  us  relations  out  of  which  come  vast,  solemn,  and 
eternal  claims.  He  is  the  Creator  and  Sustainer  of  our 
being ;  above  all,  he  is  our  Redeemer,  and  by  the  shedding 
of  his  blood  has  acquired  a  new  right  to  all  we  are  and 
have.  "Ye  are  not  your  o^wti,"  etc.  1  Cor.  vi,  19.  Who 
among  us  can  stand  aloof  from  a  suffering  Christ  and  the 
great  work  which  he  has  undertaken,  and  be  guiltless? 
Neutrality,  so  called,  is  robbery ;  it  is  foulest  rebellion,  it  is 
basest  ingratitude,  it  is  the  damning  sin.  "  Curse  ye  Meroz," 
said  the  angel  of  the  Lord,.  "  Curse  ye  bitterly  the  inhabit- 
ants thereof,  because  they  came  not  up  to  the  help  of  the 
Lord,  to  the  help  of  the  Lord  against  the  mighty." 

Friends  of  Jesus !  be  of  good  courage.  True,  principali- 
ties and  powers  are  against  you ;  but  God,  and  truth,  and 
the  holy  universe  are  for  you.  The  issue  is  not  uncertain  ; 
the  victory  of  Christ  has  made  victory  sure  to  every  faithful 


98  THE   HOMILIST. 

soul.  Then  up  to  the  high  places  of  the  battle-field ;  urge 
ye  where  the  strife  is  hottest,;  strike  where  the  foe  is  strong- 
est, and,  dying,  live  forever ! 

Enemies  of  Jesus,  beware !  In  vain  you  fight  against 
him ;  "  for  he  must  reign  until  all  enemies  are  put  under 
his  feet."  Be  wise  betimes;  have  done  with  sin;  break 
with  Satan;  put  up  your  sw^ords;  is  it  not  enough  that 
they  have  pierced  the  heart  of  Infinite  Love  ?  The  hour  of 
retribution  is  stealing  on  apace,  and  then  .  .  .  !  who  shall 
speak  of  such  things  ?  The  battle  is  hot,  but  in  the  midst 
of  the  strife  mercy  pleads  with  you.  "  Now,  then,  we  are 
ambassadors  for  Christ,  as  though  God  did  beseech  you  by 
us  ;  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God." 


HOMILY  IX. 

MAN'S  RELIGIONS  AND   THEIR  TESTING   DAY. 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into  the  king- 
dom of  heaven ;  but  he  that  doeth  the  will  of  my  Father  which  is  in 
heaven.  Many  will  say  unto  me  in  that  day,  Lord,  Lord,  etc.  Matt. 
vii,  21-27. 

This  passage  teaches, 

I.  That  men  are  now  relying  on  vert  different  kinds 
OF  religion.  Most  men  have  some  kind  of  religion.  Man 
has  been  called  "  a  religious  animal."  He  has  ^t  once  wor- 
shiping instincts  and  capacities.  However  destitute  of 
knowledge  and  civilization  he  may  be,  he  is  generally  found 
in  possession  of  a  creed,  a  shrine,  and  a  God. 


MAN'S  RELIGIONS  AND  THEIR  TESTING  DAY.        99 

We  have  suggested  to  us  in  the  text  no  less  than  four 
kinds  of  religion : 

First.  The  religion  of  profession.  "Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven."  These  words  imply  that  many  of  the  human 
family  would  call  him  "  Lord,  Lord."  And  in  the  course 
of  ages  has  it  not  thus  happened  in  the  case  of  millions? 
As  a  nation  we  call  Jesus  "  Lord."  We  build  temples  for 
his  worship ;  we  recognize  the  Bible  in  our  laws ;  but  as  a 
nation  does  our  conduct  agree  with  our  profession?  Are 
his  laws  held  everywhere  supreme?  rather,  are  they  any- 
thing more  than  speculative  ideas  to  us  ?  His  words,  per- 
haps, are  a  vague  creed  to  us,  but  certainly  they  are  no 
supreme,  ruling  code.  He  has  commanded  us  not  to  lay 
up  treasures  on  earth ;  not  to  labor  exclusively  for  the  meat 
that  perisheth ;  not  to  take  anxious  thought  for  the  morrow ; 
not  to  return  evil  for  evil,  but  to  do  good  to  our  enemies, 
and  thus  imitate  Him,  "  who  when  he  was  reviled,  reviled 
not  again."  These  are  his  laws,  written  as  with  a  sunbeam, 
in  his  own  word  ;  but  is  not  our  conduct  in  direct  opposition 
to  these  injunctions? 

Another  form  of  religion  suggested  by  this  passage  is : 

Secondly.  The  religion  of  merit:  "  Many  will  say  to  me 
in  that  day.  Lord,  Lord,  have  we  not  prophesied  in  thy 
name  ?  And  in  thy  name  cast  out  devils,  and  in  thy  name 
done  many  wonderful  works  ?"  The  spirit  of  this  is.  Have 
we  not  merited  thy  favor  by  what  we  have  done?  There 
is  a  fearful  tendency  in  man  to  attach  the  idea  of  merit  to 
his  religious  conduct.  How  many  there  are  who  imagine 
that  by  their  social  integrity,  their  benevolent  deeds,  their 


100  THE   HOMILIST. 

devotional  observances,  they  will  procure  the  favor  of  their 
Maker?  But  he  who  has  this  idea  has  not  learned  the 
alphabet  of  Christianity.  Were  I  as  holy  as  an  angel,  as 
devoted  as  a  seraph,  could  I  ever  do  aught  that  would 
merit  a  single  favor  from  my  Maker  ?  No !  for  the 
power  with  which  I  should  work  would  be  his,  and  the 
instrumentality  by  which  I  acted  would  be  his,  and  the  time 
I  employed  would  be  his,  and  the  influence  which  incited 
me  would  be  his :  what  merit,  then,  could  attach  to  my 
operations  ?  How  absurd,  therefore,  for  a  sinner  to  attach 
the  idea  of  met-it  to  the  best  of  his  labors ! 

Another  form  of  religion  suggested  by  this  passage  is, 
Thirdly.  The  religion  of  hearing :  "  Whosoever  heareth 
these  sayings  of  mine,"  etc.  This  also  has  ever  been  a 
very  popular  form  of  religion.  Great  numbers  were  now 
hanging  on  the  lips  of  Christ,  and  feeling  probably  an  inter- 
est in  the  wonderful  things  he  uttered.  Never,  perhaps,  was 
the  religion  of  hearing  so  general  as  now.  But  hearing  the 
Gospel  is  not  true  religion.  There  are  many  things  which  give 
men  an  interest  in  hearing  the  Gospel,  altogether  apart  from 
the  true  religious  feeling.  There  is,  1.  Man^s  native  desire 
for  excitement.  Every  man  has  an  instinctive  desire  for 
excitement;  the  mind  pants  for  it  as  the  "hart  for  th6 
water-brook."  The  poetry,  the  narrative,  the  discussion, 
the  speech,  the  scene  that  will  kindle  the  most  emotion, 
the  oratory  that  will  move  and  melt,  will  ever  be  the 
most  welcome  to  the  human  heart.  And  within  the  widest 
sweep  of  creature  thought  are  there  any  subjects  so  suited 
to  stir  the  human  passions  and  move  the  human  heart  to  its 
center  as  those  with  which  the  preacher  has  to  do  1    There 


MAN'S  RELIGIONS  AND  THEIR  TESTING  DAY.    101 

is,  2.  A  native  desire  for  Tcnoioledge.  Deeply  seated  in  the 
intellect  is  the  craving  after  truth,  a  craving  which  no 
amount  of  information  can  gratify.  Supplies  only  serve  to 
quicken  it;  allay  it  they  cannot.  The  Gospel  ministry 
meets  this  desire  also.  The  Bible  contains  an  exhaustless 
mine  of  truth,  and  it  is  the  province  and  duty  of  the 
minister  ever  to  bring  out  things  new  as  well  as 
old. 

The  fact  that  the  Gospel  ministry  serves  to  gratify  these 
two  instincts  in  human  nature  is  sufficient  to  show  that  no 
man  has  a  right  to  infer  that  he  is  religious  because  he  feels 
an  interest  in  hearing  the  word.  It  serves,  moreover,  to 
explain  the  fact  that  there  are  two  widely  distinct  classes  of 
Gospel  hearers,  the  morbid  sentimentalists  and  the  theoret- 
ical intellectualists.  The  former  are  never  gratified  in  the 
sanctuary  unless  their  passions  are  stirred  and  their  animal 
sympathies  awakened.  They  wish  gunpowder  and  mer- 
cury mixed  with  every  sentence,  and  nothing  is  so  pleasant 
to  their  ears  as  a  sudden  and  terrible  detonation,  as  of  a 
magazine  explosion.  And  the  latter,  the  theoretical  intel- 
lectualists, esteem  nothing  as  Gospel  but  certain  doctrinal 
views.  They  feed  on  the  polemic,  the  deeply  metaphysical, 
the  ultra  mundane,  and  their  creed  is  often  dust. 

Another  form  of  religion  suggested  by  this  passage  is, 

II.  That  a  crisis  will  dawn  when  all  the  various 
KINDS  OF  religion  SHALL  BE  TESTED :  "  That  day.''''  The 
universal  forebodings  of  humanity,  man's  moral  reasonings 
on  providence,  and  analogy  concur  with  the  Bible  in  teach- 
ing that  such  a  day  will  come.      It  is  not  the  frenzy  of 


102  THE  HOMILIST. 

poetic  numbers,  but  it  is  the  irrepressible  instinct  of  the 
individual  heart  that  cries  out : 

"  That  awful  day  will  surely  come, 

The  appointed  hour  makes  haste, 
When  I  must  stand  before  my  Judge 

And  pass  the  solemn  test." 

Christ  says,  "  that  day^^  as  if  his  hearers  were  thoroughly 
convinced  of  its  coming,  and  were  assured  of  its  pre-emi- 
nent importance ;    "  that  day^^''  when   all  the  purposes   of 
.mercy  shall  be   realized,  when   the   mediatorial  economy 
shall  be  closed  and  Christ  deliver  up  the  kingdom  to  God, 
even  the  Father;  '•Hhat  day II''  when  earth's  "marble  tomb" 
shall  burst  asunder  and  the  graves  send  forth  their  mighty 
dead ;  when  all  the  men  who  have  ever  breathed  this  air  or 
trod  this  earth  shall  stand  forth  in  the  full  consciousness  of 
their  personal  identity  in  the  presence  of  their  Maker  and 
their  Judge ;  "  that  day II''  when  the  despised  Galilean,  the 
wearied  traveler  at  Jacob's  well,  the  malefactor  on  the  cross 
shall  appear  on  that  great  white  throne,  before  whose  reful- 
gent brightness  the  heavens  and  the  earth  shall  melt  away ; 
^'-that  day II''   when    every   providential    mystery   shall   bo 
explained,  every  complaint  silenced,  every  murmur  hushed 
forever;  ^'•that  day^''  to  which  all  other  days  have  pointed, 
to  which  the  events  of  all  other  days  have  flown,  whose  sun 
shall    never    set,    and   whose    transactions    will    never   be 
reversed  or  forgotten ;    "  that  day^''  when  an   everlasting 
separation  shall  be  made  between  the  righteous  and  the 
wicked ;  when  the  redeemed  universe,  shaken  by  the  storms 
of  centuries,  shall  settle  into  a  peace  that  no  sin  shall  break 
again;   '■Hhat  day^''  when  all  the  bright  epochs  of  time, 


MAN'S  RELIGIONS  AND  THEIR  TESTING   DAY.    103 

wliich,  like  stars,  have  been  glimmering  out  their  pale  and 
chilly  rays  from  the  benighted  firmament  of  the  race,  shall 
be  lost  in  the  brightness  of  a  sun  that  shall  rise  to  set  no 
more. 

The  other  general  truth  contained  in  this  passage  is, 

III.  That  on  that  day  the  true  and  false  religionists 

WILL    BE    MOST    SIGNALLY    DISTINGUISHED.       First.     The  false 

religionists  will  be  filled  with  intense  anxiety ;  the  true  will 
not :  "  Many  will  say  to  me  in  that  day,  Lord,  Lord,"  etc. 
How  agitated  the  false  in  that  day,  how  calm  the  true  \ 

Secondly.  The  false  religionists  will  be  rejected,  the  true 
will  not.  "And  then  will  I  profess  unto  you  I  never  knew 
you,"  etc.  How  ineffably  dreadful  will  it  be  to  be  dis- 
owned by  Him  whose  smile  is  heaven,  but  whose  frown  is 
hell !  "  I  never  knew  you  ;"  never  approved  of  you  ;  though 
you  heard  with  interest  my  Gospel,  though  you  wrought 
great  things  in  my  name,  yet  I  never  approved  of  you. 

Thirdly.  The  false  religio7iists  will  meet  with  destruction, 
the  true  will  not.  ''  Therefore  whosoever  heareth  these  say- 
ings of  mine,  and  doeth  them,  I  will  liken  him  unto  a  wise 
man,  which  built  his  house  upon  a  rock :  and  the  rain  de- 
scended, and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house ;  and  it  fell  not :  for  it  was  founded  upon  a 
rock.  And  every  one  that  heareth  these  sayings  of  mine, 
and  doeth  them  not,  shall  be  likened  unto  a  foolish  man, 
which  built  his  house  upon  the  sand:  and  the  rain  de- 
scended, and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house ;  and  it  fell :  and  great  was  the  fall  of  it." 
In  Judea  there  are  periodical  rains  which  often  continue  for 


104  ■  THE   HOMILIST. 

successive  days ;  these  rains  often  fill  the  glens  of  the 
mountains  to  their  overflow,  and  the  accumulated  waters 
rush  forth  and  roll  in  foaming  torrents  down  the  hills, 
bearing  everything  before  them.  The  house  that  was  built 
above  them  would  be  secure,  but  that  at  the  base  would  be 
exposed  to  the  utmost  danger.  Picture  the  scene  of  the 
house  thus  built  on  the  sand.  It  is  just  finished,  and  the 
owner  has  taken  possession  of  it  as  his  home.  There  he 
hoped  to  enjoy  comforts  which  would  amply  repay  his  labor 
and  cost.  For  a  season  all  is  fair.  It  is  girded  by  the  hills, 
the  valleys  bloom  around,  the  genial  air  breathes  softly  by. 
It  seems  a  beautiful  residence,  a  well-chosen  home.  The 
traveler  admires  it  on  his  journey.  But  the  summer 
months  roll  away,  autumn  succeeds,  and  now  the  dreary 
M^inter  comes.  There  are  indications  of  a  storm ;  the  clouds 
gather,  blacken,  and  spread ;  the  winds  howl  in  threatening 
notes,  rains  commence,  torrents  fall  on  the  earth  day  after 
day  without  abatement,  the  glens  of  the  mountains  are  full 
to  overflow,  they  come  rushing  down  the  hills  with  an  ever- 
increasing  force,  they  dash  against  the  sides  of  the  house, 
they  accumulate  around  it,  they  penetrate  and  loosen  the 
foundation ;  meanwhile  the  winds  are  raised  to  a  hurricane, 
and  are  beating  all  their  force  upon  the  building.  At  length 
the  foundation  gives  way ;  not  a  stone,  a  timber,  escapes ; 
it  is  utter  ruin.  "  Great  was  the  fall !"  Such  is  the  image 
which  Christ  employs  to  describe  the  terrible  condition  of 
the  false  religionists  in  "  that  day.''"' 

How  miserable  the  circumstances  of  this  man!  Think 
of  the  amount  of  his  loss.  All  the  money,  anxiety,  and 
labor  which  its  erection  cost  him  sacrificed  forever.     Think 


THE  PENITENT  THIEF.  105 

of  the  time  of  his  loss ;  the  house  is  destroyed  just  at  the 
period  when  most  required,  in  the  tempest;  think  of  the 
irremediabletiess  of  his  loss.  The  materials  are  probably 
borne  away  by  the  flood,  and  a  re-erection  is  impossible. 

In  sublime  contrast  with  this,  behold  the  stately  and 
stable  dwelling  of  the  "doer  of  the  word"  up  upon  the 
rock  yonder.  It  stands  unmoved  amid  the  severest  tem- 
pests of  that  day,  and,  with  a  full  consciousness  of  security, 
the  tenant  looks  calmly  out,  and  enjoys  the  wild  sublimity 
of  the  scene. 


HOMILY  X. 

THE   PENITENT  THIEF. 

^nd  he  said  unto  Jesus,  Lord,  remember  me  when  thou  comest  into 
thy  kingdom.  And  Jesus  said  unto  him,  Verily,  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  in  paradise.  Luke  xxiii,  42,  43. 

There  is  this  difference  between  these  words  of  Christ 
and  any  of  the  other  utterances  on  the  cross,  that  here  we 
have  a  dialogue,  and  consequently  we  cannot  enter  fully  and 
fairly  into  the  meaning  of  this  holy  saying  without  examin- 
ing the  words  of  the  other  party  with  whom  the  conference 
was  carried  on. 

I.  This  man  was  a  hardened  sinner— a  transgressor 

OF  THE  LAWS  OF  HIS  COUNTRY,   AS  WELL  AS  OF  THE  LAWS  OF 

HIS  God.  (1.)  He  had  gone  so  far  in  the  way  of  crime  that 
he  allowed  the  justice  of  the  sentence  of  death  under  which 
he  was  then  suffering.     (2.)  When  he  was  placed  in  this 


106  THE   HOMILIST. 

dreadful  position  he  was  so  lost  to  everything  which  was 
religious  and  rational  as  to  unite  with  the  other  criminal  to 
revile  the  Saviour.  "  The  thieves  also  which  were  crucified 
with  him  cast  the  same  in  his  teeth."  (3.)  These  two  men 
were  of  the  lowest  class  of  criminals,  doubtless  of  the  party 
of  Barabbas,  who  were  guilty  of  depredation  and  murder. 
The  heartless  enmity  of  the  priests  and  Pharisees  was  seen 
in  all  its  virulence,  in  ordering  that  Christ  should  be  cruci- 
fied between  such  criminals ;  but  their  wrath  was  overruled 
to  the  praise  of  God.  The  hardened  sinner  was  melted  into 
penitence,  and  in  the  hour  of  his  agony  saved  by  Christ. 

II.   What  were  the  means  that  became  effectual  to 

AWAKEN  IN  HIM  A  CONCERN  FOR  THE  SALVATION  OF  HIS  SOUL  ? 

The  two  criminals  were  equally  near  to  the  Saviour.  What 
one  heard  and  saw  the  other  heard  and  saw ;  and  yet  one 
continued  in  his  hardened,  impenitent,  and  guilty  state ;  the 
other,  subdued  and  penitent,  earnestly  prayed  for  mercy. 
The  same  Gospel  is  a  savor  of  life  unto  life,  etc.  The  same 
hour  witnesses  one  soul  passing  from  death  to  life,  and 
another  sinking  beyond  the  reach  of  salvation.  The  early 
education  and  religious  advantages  of  these  two  men  might 
have  been  widely  different,  though  they  had  come  to  the 
same  miserable  end.  The  penitent  thief  might  have  had 
pious  parents,  who  had  well  instructed  him  in  the  principles 
of  religion.  It  might  have  flashed  across  his  mind  that  even 
then,  with  broken  hearts  and  sorrowful  breasts,  they  were 
praying  for  him.  Or  perhaps  he  had  heard  the  words  of  the 
kingdom  during  the  public  ministry  of  the  Lord,  and  that 
this  scene  now  recalled  them.     Or  it  might  have  been  that 


THE   PENITENT  THIEF.  107 

the  words  of  Christ,  so  tender  and  filial,  which  he  had  just 
uttered  about  his  mother,  or  the  still  more  wonderful  prayer 
that  he  had  offered  for  his  enemies,  had  come  home  to  his 
conscience  and  penetrated  his  heart.  Or  perhaps  this  man 
had  not  had  so  many  advantages  as  the  other  in  early  life, 
that  sinning  against  more  light  had  made  the  other  more  in- 
sensible to  his  destiny.  Whatever  were  the  means  used, 
the  result  was  as  rapid  in  its  progress  as  it  was  glorious  in 
its  form  and  permanent  in  its  duration.  He  stepped  on  the 
threshold  of  death  destitute  of  any  hope ;  but  ere  he  had 
entered  within  its  dark  and  dreary  borders  light  dawned 
upon  his  mind.     He  felt,  thought,  prayed,  and  was  blessed. 

III.  The  change  was  wrought  by  the  power  op  the 
Holy  Ghost.  Whatever  might  have  been  the  means, 
through  them  came  to  his  heart  the  current  of  life.  Such  a 
marvelous  change  could  be  the  workmanship  of  no  power 
but  that  of  God. 

IV.  The  dying  malefactor  exercised  faith  in  Christ 

UNDER  THE  MOST  DISCOURAGING  CIRCUMSTANCES.     He  believed 

that  he  who  was  suffering  at  his  side  was  the  Messiah.  He 
appealed  to  him  as  a  king.  "  Remember  me  when  thou  comest 
into  thy  hingdomP  This  was  done,  not  when  the  winds  and 
waves  were  yielding  submission  to  the  potent  charm  of  his 
words ;  not  when  the  grave  was  giving  up  its  prisoners  in 
obedience  to  his  command;  not  when  the  tumultuous 
throngs  were  loud  in  their  shouts  of  hosannah ;  not  when 
he  was  permitting  the  inherent  glory  of  his  nature  to  gleam 
forth  thi'ough  the  mortal  body  which  concealed  it ;  not  when 


108  THE  HOMILIST. 

he  was  uplifting  his  arm  to  defend  his  followers,  and  defeat 
his  foes ;  but  when  he  was  in  the  depth  of  his  humiliation 
— dishonored,  forsaken,  helpless  in  the  hands  of  his  enemies, 
stretched  as  a  malefactor  on  the  cross.  The  faith  of  the 
dying  thief  shrinks  not  from  comparison  with  the  highest 
examples  in  the  annals  of  the  immortal  heroes  of  God. 
Abraham's  faith  was  great,  but  it  fastened  itself  on  God 
when  he  revealed  himself  as  the  Eternal  Creator,  and  the 
Almighty  Ruler  of  all  things.  Moses's  faith  was  strong, 
when,  with  meek  confidence,  he  went  into  the  presence  of 
the  mightiest  monarch  of  the  age  to  demand  the  freedom  of 
the  oppressed  people ;  but  the  "  I  am  "  had  revealed  himself 
in  the  burning  bush,  and  promised  his  presence  to  succor 
and  to  bless.  The  ancient  prophets  believed ;  but  impress- 
ive scenes,  special  revelations,  and  displays  of  resistless 
power  had  been  manifested  to  them.  The  disciples  of 
Christ  believed,  because  they  saw  his  miracles.  But  the 
thief  placed  confidence  and  trust  when  he  was  apparently 
impotent  in  the  hands  of  his  triumphant  foes.  He  witnessed 
no  other  tokens  of  royalty  around  the  cross  than  the  crown 
of  thorns,  the  mock  robe,  the  scepter  of  reed ;  and  even  that 
had  dropped  from  his  bleeding  hands.  His  faith  in  the 
Saviour  was  great,  if  we  consider  (1.)  He  believed  in  him  as 
the  Messiah  ;  (2.)  He  believed  in  him  as  one  whose  dominio7i 
and  sovereignty  would  survive  the  shock  of  death  ;  and  (3.) 
He  believed  in  him  as  one  that  would  show  mercy  to  the  un- 
worthy. The  salvation  of  the  thief  was  extraordinary,  but 
his  faith  was  also  extraordinary.  In  presenting  this  as  an 
encouragement  to  death-bed  salvation,  it  should  be  solemnly 
considered,  and  faithfully  represented,  that  the  faith  which 


THE   FENITENT  THIEF.  109 

secured  the  salvation  has  seldom  been  equaled,  and  never 
surpassed. 

V.  We  see  that,  during  the  short  time  that  elapsed 

BETWEEN  THE  EXERCISE  OF  THIS  EXTRAORDINARY  FAITH  AND 
the  death  OF  THE  MALEFACTOR,  THE  VARIED  EVIDENCES  OF 
CONVERSION    AND    THE    RICH    FRUIT -OF    GENUINE    FAITH    VS^ERE 

FULLY  DISPLAYED.  (1.)  Contritio7i  and  confession  of  sin. 
"  We -indeed  suffer  justly;  for  we  receive  the  due  reward  of 
our  deeds."  (2.)  He  expressed  his  admiration  of  Christy 
and  boldly  defended  his  name  and  character  from  the  accu- 
sations and  aspersions  of  those  toho  condemned  him.  "  This 
man  hath  done  nothing  amiss."  Another  fruit  of  faith  seen 
in  the  dying  thief  was,  (3.)  That  he  employed  his  expiring 
energies^  and  s^yent  his  last  moments  in  e^ideavoring  to  con- 
vince and  convert  his  fellow-criminal.  "  Dost  thou  not  fear 
God,  seeing  that  thou  art  under  the  same  condemnation  1" 
(4.)  Then  it  might  have  been  said  of  him,  as  it  has  been 
said  of  every  converted  man,  "  Behold,  he  prayeth."  His 
prayer  was  addressed  through  the  one  Mediator — the  High 
Priest  who  alone  can  present  our  supplications  acceptably 
to  God  in  the  right  spirit — as  an  unworthy  sinner,  for  the 
right  blessing,  to  be  remembered  by  Christ.  That  implied 
all  he  needed  to  enrich  him  forever. 
We  now  proceed  to  contemplate, 

VI.  The  WORDS  of  our  blessed  Redeemer  to  the  thief, 
IN  answer  to  the  appeal  which  we  have  glanced  at. 
"Verily,  I  say  unto  thee,  To-day  shalt  thou  be  with  me  in 
paradise." 


110  THE   HOMILIST. 

First.  The  words  imply  that  Christ  was  in  the  conscious 
possession  of  supreme  authority,  even  at  that  hour  of  his 
sufferings  and  humiliation.  Without  any  equivocation  or 
hesitancy,  he  claims  to  himself  the  right  and  the  po\yer  of 
admitting  whom  he  will  into  the  paradise  of  God.  He 
gives  the  condemned  malefactor  a  title  to  enter  there. 

Secondly.  We  see  in  these  loords  the  principle  on  which 
prayer  is  answered.  The  blessings  that  are  asked  for  may 
not  be  given,  but  the  blessings  that  are  adapted  to  the  real 
wants  of  the  suppliant.  "  To-day  thou  shalt  be  with  me  in 
heaven."  This  was  far  more,  vastly  greater,  than  the  prayer 
implied,  but  it  was  just  the  gracious  favor  that  suited  his 
wants.  He  was  dying.  Of  what  use  would  it  be  to  him 
to  say  that  he  should  have  temporal  honors,  earthly  riches, 
or  even  office,  in  the  kingdom  of  grace  on  earth  1  All  such 
things,  valuable  in  their  place,  would  be  an  incumbrance 
and  burdensome  then.  But  to  be  assured  that  he  should  be 
admitted  into  the  realms  of  everlasting  glory,  was  a  balm 
that  soothed  and  healed  the  suffering,  agonizing  soul. 

Thirdly.  In  this  answer  ive  see  that  Christ,  in  his  dealings 
with  sinners,  confirms  his  promises  by  utterances  to  corre- 
spond with  the  mental  and  moral  hinderances  of  belief  It 
would  have  been  most  natural  for  a  man  of  the  dying  male- 
factor's character  to  doubt  the  promise  that  he  should  be 
admitted  into  paradise.  Therefore  Christ  confirms  his 
promise  with  a  solemn  asseveration :  "  Verily  I  say  unto 
thee." 

Fourthly.  These  words  solve  the  important  and  interesting 
question  of  the  immediate  existence  of  the  soul  after  death. 
"  To-day  shalt  thou  be  M'ith  me  in  paradise."     The  good 


THE   PENITENT  THIEF.  Ill 

pass,  without  entering  any  intermediate  state,  to  their  des- 
tined felicity ;  the  wicked  and  impenitent  go,  without  lapse 
of  time,  into  their  own  place.  There  is  no  change  of  char- 
acter, or  of  principles,  in  death. 

Two  remarks : 

Pirst.  The  different  views  which  persons  entertain  relative 
to  Jesus  Christ  mold  their  moral  nature  to  tenderness  and 
penitence,  or  to  hardness  and  guilt.  There  were  equally 
near  to  the  Saviour  two  individuals — the  one  passing  into 
heaven,  the  other  sinking  into  perdition ;  both  in  similar 
circumstances,  and  both  dying.  But  one  believed  in  Christ, 
loved  him,  sought  his  help ;  the  other  nursed  in  his  breast 
irreconcilable  enmity  toward  him. 

Secondly.  The  danger  of  delaying  turning  to  God  is  most 
impressively  set  before  us  here. 

If  we  should  see  a  man  who  went  over  the  Falls  of 
Niagara  in  a  boat  and  was  saved,  should  it  encourage  us  to 
venture  in  the  rapids  ?  What  a  risk  this  thief  ran ;  how 
near  he  came  to  losing  that  heaven  which  he  has  now 
secured;  one  hour's  delay  would  have  placed  this  man  be- 
yond the  reach  of  mercy.  Here  is  the  only  case  in  the 
Bible  of  repentance  at  the  close  of  life.  One  instance  is 
given  that  none  may  despair ;  and  only  one,  that  none  may 
presume. 


112  THE  HOMILIST. 


HOMILY   XI. 

THE  MORALITY  OF  LANGUAGE. 

But  I  say  unto  you,  That  every  idle  word  that  men  shall  speak,  they 
shall  give  account  thereof  in  the  day  of  judgment.  For  by  thy  words  thou 
shalt  be  justified,  and  by  thy  words  thou  shalt  be  condemned.  Matt. 
xii,  36,  87. 

Human  language  is  looked  upon  in  different  aspects  by 
different  men.  Some  look  upon  it  grammatically^  trace  its 
etymology,  and  arrange  its  words  and  sentences  according 
to  the  conventional  rules  of  speech.  Some  look  at  it  logic- 
ally;  study  it  in  its  relation  to  the  laws  of  human  reasoning. 
Some  look  upon  it  philosophically ;  view  it  in  its  relation  to 
the  nature  of  the  things  it  is  intended  to  represent.  And 
some  look  upon  it  morally  ;  contemplate  it  in  its  relation  to 
the  laws  of  conscience  and  God.  Grammatical  language  is 
mere  conformity  to  acknowledged  rules  of  speech ;  logical 
language  is  conformity  to  recognized  principles  of  reason 
ing ;  philosophical  language  is  conformity  with  the  order  of 
nature ;  moral  language  is  conformity  with  the  laws  of  God. 
There  is  a  regular  gradation  in  the  importance  of  these 
aspects  of  language.  The  first  is  of  the  least  importance, 
the  second  next,  and  the  third  next,  and  the  last  the  most 
important  of  all.  It  is  strange  and  sad  to  see  that  the 
amount  of  attention  which  men  pay  to  these  aspects  is  in 
the  inverse  ratio  of  their  importance.  The  first,  the  least 
important,  is  the  most  attended  to;  the  second  next,  the  third 


THE  MORALITY  OF  LANGUAGE.  113 

next;  and  the  last,  the  most  important  of  all,  almost  entirely 
neglected.  In  the  department  of  speech  we  have  more 
grammarians  than  logicians,  more  logicians  than  philoso- 
phers, more  philosophers  than  honest  saints.  It  is  to  this 
moral  aspect  of  language  that  Jesus  calls  our  attention. 
We  have  here  the  heinous  enormiiy  of  some  language^  the 
true  function  of  all  language^  the  only  method  for  reforming 
corrupt  language^  and  the  responsibility  associated  with  even 
the  most  trifling  language. 

I.  The  heinous  enormity  of  some  language.  Some 
"  speak  against  the  Son  of  God,"  and  "  some  against  the  Holy 
Ghost."     Such  language  involves, 

First.  The  grossest  injustice.  The  language  of  strong 
invective  and  denunciation  against  some  men  may  be,  to 
some  extent,  justified  by  their  unrighteous  principles  and 
unworthy  conduct.  But  not  so  here.  What  fault  can  any 
find  in  the  Son  of  God  or  in  the  Holy  Ghost  ? 

Secondly.  The  foulest  ingratitude.  What  have  the  Son 
of  God  and  the  Holy  Ghost  done  for  us  in  our  salvation  ? 
The  suggestion  of  the  question  is  enough. 

Thirdly.  The  greatest  profanity.  Against  whom  are  they 
speaking?  To  speak  against  a  human  sovereign  is  some- 
times a  capital  offense.  But  this  is  against  the  Eternal 
Prince  of  the  universe. 

Fourthly.  The  maddest  hostility.  When  you  hear  a  man 
speak  against  another  you  may  be  sure  that  there  is  strong 
feeling  of  malignity  at  the  root.  We  deal  tenderly  with 
the  characters  of  those  we  love.  We  speak  for  them  when 
accused  to  the  utmost  of  our  power.    When  men,  therefore, 

The  Homilist.  g 


114  THE   HOMILIST. 

are  found  "speaking  against  the  Son,"  and  "against  the 
Holy  Ghost,"  you  may  be  sure  that  there  is  a  profound 
feeling  of  hostility  at  the  root.  But  how  mad,  how  irra- 
tional is  the  feeling !  There  is  no  reason  for  such  enmity  ; 
on  the  contrary,  there  is  every  conceivable  reason  against  it. 
Right  and  expediency  are  equally  against  it. 

How  heinous  then  is  language  when  thus  used  against 
God  !  And  yet,  alas  !  it  is  not  uncommon.  You  have  it 
from  the  pen  of  the  infidel  in  treatises,  poems,  orations,  and 
from  the  blasphemous  lips  of  the  scoffer  and  profane. 

11.  The  true  function  of  all  language.  "Either 
make  the  tree  good,  and  his  fruit  good,  or  else  make  the  tree 
corrupt,  and  his  fruit  corrupt :  for  the  tree  is  known  by  his 
fruit."  The  idea  suggested  is,  that  language  is  to  be  to  the 
real  heart  of  man  what  fruit  is  to  the  tree,  the  exact  expres- 
sion of  itself.  The  fruit  embodies  and  represents  the  very 
essence  and  heart  of  the  tree.  Even  so  should  language. 
The  function  of  words  is  faithfully  to  represent  the  soul ; 
they  should  be  to  man's  inner  being  what  the  beam  is  to  the 
sun,  the  fragrance  to  the  flower,  the  stream  to  the  fountain, 
the  fruit  to  the  tree  :  faithful  exponents  of  itself 

If  this  is  the  true  function  of  language,  there  are  two  sad 
and  general  perversions  of  it. 

First.  When  words  are  used  without  meaning.  "  Words 
are  but  air"  is  a  current  expression,  and  too  often  is  truth- 
fully applicable  to  the  utterances  of  men.  In  the  idle  chat 
of  gossip,  the  formal  expressions  of  etiquette,  the  vapid 
compliments  of  society,  you  have  words  that  do  not  stand 
for  any  real  sentiments  in  the  soul.     As  a  rule,  perhaps, 


THE  MORALITY  OF  LANGUAGE.  115 

where  you  have  the  most  talk  you  have  the  least  soul,  the 
most  profession  the  least  principle,  the  most  loquacity  the 
least  spiritual  property  and  power.     Language  is  perverted, 

Secondly.  WTien  words  are  used  to  misrepresent.  They 
are  frequently  so  used.  They  are  employed  not  to  reveal, 
but  to  conceal  what  is  within ;  they  are  masks  to  misrepre- 
sent the  face  of  the  heart.  Such  words  as  dishonest  trades- 
men use  in  striking  their  bargains,  the  seducer  in  rifling  the 
virtue  of  his  victim,  the  ambitious  candidate  in  winning  the 
suffrages  of  the  people.  The  world  truly  is  full  of  such 
perversion. 

The  fact  is,  that  so  depraved  is  society  that  it  cannot 
afford  to  be  sincere,  cannot  afford  to  show  its  real  heart  in 
its  language.  It  feels  compelled  to  use  the  divine  faculty 
of  speech,  one  of  the  choicest  gifts  of  Heaven,  to  misrepre- 
sent the  true  state  of  its  mind.  What  a  change  would  come 
over  society  at  once  were  no  words  used  but  what  were 
"  the  fruit "  of  the  heart !  Let  every  man  in  America 
to-morrow  begin  to  show  his  real  sentiments  and  feelings  in 
his  language,  let  every  word  be  the  true  mirror  of  the  soul, 
and  American  society  would  be  shaken  to  its  foundation. 
What  contracts  founded  in  deception  would  dissolve!  What 
friendships  based  upon  false  professions  would  be  ruptured! 
Souls  which  had  mingled  together  in  social  intercourse, 
when  they  came  by  faithful  speech  to  see  each  other  face  to 
face,  would  start  asunder  with  mutual  repulsion,  and  rush 
away  with  instinctive  horror  and  indignation. 

How  great  then  is  the  depravity  of  our  world  that  we 
are  bound  to  throw  over  it  the  drapery  of  falsehood  !  We 
have   reached  such  a  state  that  there   seems  to  be  a  felt 


116  THE  HOMILIST. 

necessity  for  lying;  we  are  either  afraid  or  ashamed  to  use 
our  words  as  the  sun  uses  its  beams,  to  show  its  nature. 

III.  The  onlt  method  of  reforming  corrupt  language. 
"  O  generation  of  vipers,  how  can  ye,  being  evil,  speak  good 
things  1  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh.  A  good  man  out  of  the  good  treasure  of  his 
heart  bringeth  forth  good  things ;  and  an  evil  man  out  of 
the  evil  treasure  of  his  heart  bringeth  forth  evil  things." 
What  treasures  are  in  the  heart !  What  unbounded  pro- 
ductiveness of  thought,  feeling,  and  action  !  The  inference 
of  Jesus  from  this  is,  "  make  the  tree  good  and  his  fruit 
good."  The  scribes  and  Pharisees  spoke  blasphemously, 
because  their  hearts  were  bad.  They  were  true  to  their 
hearts :  if  they  had  spoken  otherwise  they  would  have 
spoken  hypocritically.  Therefore,  reformation  of  language 
must  be  preceded  by  reformation  of  heart. 

This  will  appear  further  evident  if  we  consider  the  ele- 
ments of  correct  moral  language.  These  elements  we  deem 
to  be  sincerity  and  purity.  By  sincerity  we  mean  the 
strict  correspondence  of  the  language  with  the  sentiments 
of  the  heart;  and  hy  purity  we  mean  the  strict  correspond- 
ence of  those  sentiments  with  the  principles  of  everlasting 
right.  Sincerity  without  purity,  were  it  possible,  would  be 
of  no  moral  worth.  But  sincerity  of  expression  without 
purity  of  sentiment  seems  to  us,  as  we  have  already  inti- 
mated, all  but  socially  impossible.  A  corrupt  man  is  both 
ashamed  and  afraid  to  expose  the  real  state  of  his  heart  to 
his  fellow-men.  But  let  the  sentiments  be  pure,  let  the 
passions  be  chaste,  let   the   thoughts  be  generous,  let  the 


THE  MORALITY  OF  LANGUAGE.  117 

intentions  be  honorable,  let  the  principles  be  righteous,  and 
then,  instead  of  there  being  any  motive  to  insincerity  of  lan- 
guage, there  will  be  all  the  incentives  to  the  utmost  faith- 
fulness of  expression. 

The  condition  then  required  for  correct  moral  language 
is  what  Jesus  here  teaches,  purity  of  heart.  For  "  how  can 
ye  being  evil  speak  good  things  ?"  Unless  the  fountain  is 
purified  the  stream  will  ever  be  tainted ;  unless  the  tree  be 
made  good  the  sap  that  lies  in  the  root  will  give  a  tinge  to 
the  foliage  and  a  taste  to  the  fruit.  Would  we  then  have 
a  correct  language  ?  Would  we  have  the  kind  of  language 
among  men  which  the  Bible  enjoins  1  speech  "  seasoned 
with  salt,  ministering  grace  unto  the  hearers;"  "pleasant 
words  which  are  as  a  honey-comb,  sweet  to  the  soul  and 
health  to  the  bones  ;"  a  tongue  among  the  people  which 
shall  be  as  "  choice  silver"  and  "  a  tree  of  life  ?'  Would 
we  have  this  blessed  state  of  speech  ?  we  must  struggle  to" 
produce  that  moral  regeneration  which  Jesus  so  constantly 
and  earnestly  enforces.  The  "  cup  "  and  "  platter "  must 
be  cleansed  "within;"  the  people  must  have  "a  new  heart 
and  a  right  spirit ;"  they  must  be  "  renewed  in  the  spirit  of 
their  minds  ;"  sinners  must  "  cleanse  their  hands  "  and  the 
"  double-minded  "  must  "  purify  their  hearts ;"  the  heart  of 
humanity  must  be  "  cleansed  by  the  washing  of  regeneration 
and  the  renewing  of  the  Holy  Ghost." 

IV.  The  responsibility  associated  even  with  the 
MOST  TRIFLING  LANGUAGE.  "  I  say  uuto  you  that  ovcry 
idle  word  that  men  shall  speak  they  shall  give  account 
thereof  in.  the  day  of  judgment."     The   Pharisees   might 


118  THE  HOMILIST. 

have  imagined  that  as  they  had  but  spoken,  and  had  perpe- 
trated no  real  act  of  enormity,  no  guilt  was  contracted. 
Christ  disabuses  them  of  such  an  impression  by  assuring 
them,  "  That  every  idle  word,"  etc.  Every  idle  word :  not 
merely  the  profane  and  impious  language  of  the  scoffer  and 
blasphemer,  but  every  idle  word,  words  that  have  little  or 
no  meaning;  the  most  airy  words  of  wit  and  humor  spoke 
in  jest,  not  to  delude  or  pain,  but  simply  to  please.  "  Eve- 
ry idle  word,"  etc.  "  For  by  thy  words  thoii  shalt  be  justi- 
fied and  by  thy  words  shalt  thou  be  condemned." 

There  are  three  considerations  which  may  serve  to  show 
us  the  responsibility  that  attaches  to  idle  words :  their  re- 
active force^  their  social  influence^  their  divine  recognition. 

First :  Their  reactive  force.  So  constituted  are  we  that 
our  expressions,  every  one  of  them,  must  have  a  reflex  in- 
fluence. "Those  things  which  proceed  out.  of  the  mouth 
come  forth  from  the  heart,  and  they  defile  the  man?''  The 
man  who  indulges  in  idle  and  frivolous  talk  damages  his 
own  mental  faculties  and  moral  sense  thereby.  In  such 
speech  there  is  no  demand  for  the  reflective  powers,  and 
they  become  impotent;  there  is  no  development  of  the 
sentiments  of  truth,  benevolence,  and  religion,  the  very 
stamina  of  our  moral  nature,  and  they  become  more  and 
more  inoperative  and  dead.  In  idle  talk  the  soul  in  every 
way  is  impaired ;  its  rich  soil,  capable  of  producing  trees 
of  knowledge  and  of  life,  is  wasted  in  flowery  but  noxious 
weeds.  Whatever  we  do  that  is  unworthy  of  our  nature 
damages  our  own  powers  and  interests. 

Secondly :  Their  social  influence.  Science  affirms  that-  ev- 
ery moyejBent  in  the  material  creation  propagates  an  influ- 


THE   POWER  OF   CHRISTIAN   PIETY.  119 

ence  to  the  remotest  planet  in  the  universe.  Be  this  as  it 
may,  it  seems  morally  certain  that  every  word  spoken  on 
the  ear  will  have  an  influence  lasting  as  eternity.  The 
words  we  address  to  men  are  written  not  on  parchment, 
marble,  or  brass,  which  time  can  eflace,  but  on  the  inde- 
structible pages  of  the  soul.  Everything  written  on  the 
imperishable  soul  is  imperishable.  All  the  words  that  have 
ever  been  addressed  to  you  by  men  long  since  departed  are 
"vsTitten  on  the  book  of  your  memory,  and  will  be  unsealed 
at  the  day  of  judgment  and  spread  out  in  the  full  beams  of 
eternal  knowledge. 

Tliirdly :  Their  divine  recognition.  The  g>eat  Judge 
knows  every  word  we  have  spoken.  Not  only  "  the  hard 
speeches"  which  ungodly  men  have  spoken  against  him  will 
he  bring  into  judgment,  but  also  "  every  secret  thing."  "  Out 
of  thine  own  mouth  will  I  judge  thee." 


HOMILY  XII. 

PAUL    AND    SILAS;    OR,    THE    TRANSCENDENT    POWER 
OF   CHRISTIAN  PIETY. 

And  at  midnight  Paul  and  Silas,  etc.  Acts  xvi,  25-40. 

This  fragment  of  apostolic  history  sets  forth  in  the  most 
striking  and  inspiring  aspects  the  surpassing  power  of  per- 
sonal Christianity, 

I.  We  see  here  Cpiristian  piety  elevating  the  spirit 
ABOVE  THE  GREATEST  TRIALS.     "  At  midnight  Paul  and  Silas 


1^0  THE  HOMILIST. 

prayed  and  sang  praises  unto  God."  Where  were  they  in 
these  midnight  hours,  and  what  was  their  physical  condi- 
tion 1  The  preceding  verses  inform  us  that  they  were  in  the 
inner  prison,  the  darkest  part  of  the  dungeon,  their  bodies 
lacerated  with  the  stripes  of  the  lictors,  and  their  feet 
made  fast  in  the  stocks.  At  "midnight,"  kind  nature's 
season  for  sleep,  they  were  sleepless.  They  could  not 
sleep;  their  bleeding  wounds  drove  sleep  away.  Yet 
instead  of  spending  those  midnight  hours  of  physical  tor- 
ture in  bitter  imprecations  on  their  enemies,  or  rebellious 
murmurings  against  heaven,  they  "prayed"  and  "sang." 
Those  old  prison  walls,  w^hich  were  accustomed  to  echo 
groans  and  sighs,  resounded  now  with  unearthly  strains  of 
joy  and  praise.  There  was  midnight  without,  but  sunshine 
within ;  their  bodies  were  in  chains,  but  their  souls  were 
free.  Their  religion  bore  them  aloft  to  regions  of  unre- 
stricted liberty  and  unclouded  light. 

What  gives  religion  this  power  to  raise  the  soul  above 
such  torturing  and  terrible  trials'?  First.  Its  faith  in  the 
divine  superintendence  of  mail's  entire  histon'y.  The  apostles 
knew  that  they  were  not  in  their  present  wretched  condi- 
tion by  accident  or  chance,  but  that  the  whole  was  under 
the  wise  and  kind  control  of  the  etenial  Father.  This  is 
consoling.  Job  felt  this.  "  He  knoweth  the  way  that  I 
take."  Secondly.  Consciousness  of  God's  approval.  Had 
their  consciences  accused  them  of  having  acted  contrary  to 
the  will  of  God,  there  would  have  been  darker  midnight 
and  a  severer  suffering  within  than  without.  But  the 
reverse  was  the  consciousness.  The  "well  done"  of  heaven 
echoed  within,  and  set  all  to  music.     "  If  Goc^  be  for  us,  who 


THE  POWER  OF  CHRISTIAN  PIETY.  121 

can  be  against  us  ?  "  "  Being  justified  by  faith,  we  have  peace 
with  God,"  etc.  Thirdly.  Memories  of  Christ's  trials.  The 
religion  of  man  is  vitally  connected  with  Christ.  His  intel- 
lect is  filled  with  memories,  and  his  heart  with  the  spirit  of 
Christ.  He  compares  his  trials  with  those  which  Christ 
endured,  and  he  experiences  a  support  by  the  comparison. 
Fourthly.  Assurance  of  a  glorious  deliverance.  "  Our  light 
afflictions  which  are  but  for  a  moment,"  etc.  "I  reckon 
that  the  sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  which  shall  hereafter  be  revealed 
in  us." 

These  things  explain,  to  some  extent  at  least,  the  soul- 
elevating  force  of  religion.  He  who  has  this  religion  has  a 
well-spring  of  joy  within  himself.  He  can  glory  in  tribula- 
tion, and  find  a  paradise  in  a  dungeon. 

II.  We  see  here  Christian  piety  insuring  the  interpo- 
sition OF  THE  Greatest  Being.  "And  suddenly  there  was 
a  great  earthquake,  so  that  the  foundations  of  the  prison 
were  shaken,  and  immediately  all  the  doors  were  opened, 
and  every  man's  bands  were  loosed."  This  was  an 
undoubted  miracle,  and  demonstrated  in  the  most  impress- 
ive manner  the  fact  that  God  takes  special  care  of  the 
good.  The  Great  One  observes  all,  sustains  all,  directs 
all,  owns  all,  but  has  a  special  regard  for  pious  souls. 

First.  Reason  would  suggest  this.  Would  not  reason 
suggest  that  the  eternal  Spirit  would  feel  a  greater  interest 
in  mind  than  in  matter  1  that  the  eternal  Father  would  feel 
a  greater  interest  in  his  oflTspring  than  in  his  mere  workman- 
ship? that  the  source  of  all  love  and  holiness  would  feel  a 


122  THE  HOMILIST. 

greater  interest  in  those  who  participate  in  his  own  moral 
attributes  than  in  those  who  do  not  1 

Secondly.  The  Bible  teaches  this.  (1.)  In  explicit  decla- 
rations. "  To  that  man,"  says  the  Almighty,  "will  I  look, 
even  to  him  that  is  poor  and  of  a  contrite  spirit  and  trem- 
bleth  at  my  word."  "  As  a  father  pitieth  his  children,  so 
the  Lord  pitieth  them  that  'fear  him."  "  Wherefore  if  God 
so  clothe  the  grass  of  the  field,"  etc.  (2.)  In  the  biography 
of  the  good.  Did  he  not  specially  interpose  on  behalf  of 
the  patriarchs,  prophets,  and  apostles'?  God  will  ever 
interpose  for  the  good.  If  necessary  he  will  make  the 
heavens  rain  bread,  and  the  rock  outpour  refreshing 
streams.  He  will  divide  the  sea,  and  stop  the  mouth  of 
lions. 

III.  We  see  here  Christian   piety  capacitating   the 

SOUL  FOR  THE  HIGHEST  USEFULNESS. 

First.  The  Philippian  jailor  was  prevented  from  self- 
destruction.  "  The  keeper  of  the  prison  awaking  out  of  his 
sleep,  and  seeing  the  prison  doors  open,  he  drew  out  his 
sword,  and  would  have  killed  himself,  supposing  the  pris- 
oners had  fled."  Imagining  the  wondrous  escape  of  the 
prisoners,  and  being  held  by  the  Eoman  government 
responsible  for  the  safe  custody  of  the  prisoners,  he  was 
overwhelmed  at  the  fearful  penalties  to  which  he  was 
exposed.  He  determined  to  kill  himself.  Instead  of 
regarding  such  an  act  as  a  crime,  he  would  perhaps  attach  a 
virtue  and  nobleness  to  it.  He  would  only  be  following 
the  example  of  Brutus  and  Cassius,  who,  after  their  defeat 
by  Antony  and  Augustus,  fell  on  their  swords,  with  many  of 


THE  POWER  OF  CHRISTIAN  PIETY.  123 

their  friends,  in  this  very  Philippi.  But  Paul  prevented 
this.  "  Do  thyself  no  harm ;  we  are  all  here."  The  voice 
of  Christianity  to  man  is,  "  Do  thyself  no  harm ;"  no  harm 
of  any  kind.     The  good  are  ever  useful  in  preventing  evil. 

Secondly.  The  FhiUppian  jailor  loas  directed  to  true 
safety:  "  Sirs,  What  shall  I  do  to  be  saved  f  This  ques- 
tion indicates,  we  think,  a  complex  state  of  mind.  He  had 
regard  not  only  to  material  and  civil  deliverance,  but  to 
spiritual  and  eternal.  The  question  implies  a  sense  of  peril 
and  a  sense  of  the  necessity  of  individual  effort.  What 
shall  I  do  1  Something  must  be  done.  Paul  without  cir- 
cumlocution and  delay,  in  the  fewest  possible  words,  and 
at  once,  answers,  "  Believe  on  the  Lord  Jesus  Christ  and 
thou  shalt  be  saved."  Some  paraphrase  it,  "  Heartily  em- 
brace the  Christian  religion  and  thou  shalt  be  saved." 
Believe  on  him  as  the  representative  of  God's  love  for  the 
sinner,  as  the  atonement  to  God's  law  for  the  sinner,  as  a 
guide  to  God's  heaven  for  the  sinner. 

Thirdly.  The  FhiUppian  jailor  experienced  a  delightful 
change  of  heart  and  of  mind.  "  And  he  took  them  the 
same  hour  of  the  night  and  washed  their  stripes,  and  was 
baptized,  he  and  all  his  straightway.  And  when  he  had 
brought  them  into  his  house  he  set  meat  before  them  and 
rejoiced,  believing  in  God  with  all  his  house."  What  a 
change!  The  ruffian,  who  "thrust  them  into  the  inner 
prison,  and  made  their  feet  fast  in  the  stocks,"  and  who  felt 
perhaps  not  one  single  pang  of  sympathy  for  their  intense 
suffering,  now  tenderly  washes  their  "  stripes,"  and  enter- 
tains them  with  pious  hospitality.  The  terror-struck  soul 
who  "  called  for  a  light  and  sprang  in,  and  came  trembling, 


124  THE   HOMILIST. 

and  fell  down  "  in  utmost  horror  before  Paul  and  Silas,  is 
now  full  of  joy  and  faith.     "  He  rejoiced,  believing  in  God." 

IV.    We   see    here    Christian    piety   investing    the 

SOUL  WITH    THE    TRUEST  INDEPENDENCY.       "And  when   it  WaS 

day  the  magistrates  sent  the  sergeants,  saying,  Lefe  those 
men  go." 

First.  Here  you  see  their  independency  of  soul  in 
their  superiority  to  their  fear  of  man.  As  soon  as  they 
were  miraculously  delivered  from  prison  they  might  have 
hurried  away  from  such  a  scene  of  enemies ;  but  they  re- 
mained, although  the  magistrates  gave  them  liberty  to  de- 
part. They  were  not  afraid.  They  could  chant  the  forty- 
sixth  Psalm :  "  God  is  our  refuge  and  strength,"  etc. 

Secondly.  Here  you  see  their  independency  in  refusing 
great  benefits^  because  offered  on  improper  grounds.  Paul 
said  unto  them,  the  messengers  of  the  magistrates  :  "  They 
have  beaten  us  openly  uncondemned,  being  Romans,  and 
have  cast  us  into  prison,  and  now  do  they  thrust  us  out 
privily  ?  Nay,  let  them  come  themselves,  and  fetch  us 
out."  Glorious  independency !  As  if  Paul  had  said,  These 
Roman  magistrates,  as  they  are  called,  in  beating  us  openly 
vncondemned,  and  thrusting  us  secretly  into  prison,  have 
violated  the  laws  of  Rome,  and  trampled  on  our  rights  as 
citizens ;  politically  we  have  not  deserved  this  treatment, 
and  we  will  not  accept,  as  a  favor,  that  which  we  demand 
as  a  right.  Let  these  magistrates  come  themselves  and 
fetch  us  out ;  and  this  will  be  a  practical  confession  that 
they  were  ^Yrong,  and  a  practical  vindication  of  our  conduct 
as  citizens.     A  great  soul  will  repudiate  favors  offered  on 


THE    POWER   OF   CHRISTIAN   PIETY.  125 

mean,  unjust,  or  unworthy  grounds.  A  good  man  will  re- 
fuse liberty,  social  influence,  wealth,  unless  they  can  be 
honorably  and  righteously  obtained. 

Thirdly.  Here  you  see  their  independency  triumphiny 
over  their  enemies.  The  magistrates,  feeling  they  had  done 
WTong,  "came  and  besought  them,  and  brought  them  out, 
and  desired  them  to  depart  out  of  the  city."  These  ty- 
rants became  fawning  suppliants  at  the  feet  of  their  pris- 
oners. 

Such  is  Christian  piety  as  first  displayed  in  Europe,  and 
displayed  in  Europe  in  a  prison.  Piety  is  not  that  weak 
simpering  thing  which  often  passed  for  it,  and  still  too  often 
passes  for  it.  It  is  the  mightiest  force  on  earth.  It  lifts 
the  soul  into  rapture,  light,  and  grandeur,  amid  the  most 
terrible  physical  suffering,  darkness,  and  thraldom.  It 
insures  divine  interposition  on  its  behalf,  and  moves  the 
arm  of  Omnipotence  in  its  favor.  It  qualifies  for  the  high- 
est usefulness,  checks  the  progress  of  evil,  directs  souls  to 
the  true  means  of  salvation,  and  works  out  a  glorious  trans- 
formation in  the  character  of  man.  '  It  invests  the  soul  with 
the  loftiest  independency  ;  an  independency  which  defies  an- 
tagonism, repudiates  benefits  unless  righteously  and  honora- 
bly presented,  and  makes  governments  do  it  homage.  True 
Christians  have  not  received  "  the  spirit  of  fear,  but  of  love, 
power,  and  of  a  sound  mind." 


126  THE  HOMILIST. 


HOMILY  XIII. 

JUDAS ;    OB,   ASPECTS  OF  A  GUILTY  CONSCIENCE. 

Then  Judas,  which  had  betrayed  him,  when  he  saw  that  he  was  con- 
demned, repented  himself,  and  brought  again  the  thirty  pieces  of  silver 
to  the  chief  priests  and  elders,  saying,  I  have  sinned  in  that  I  have  be- 
trayed the  innocent  blood.  And  they  said,  "What  is  that  to  us  ?  See  thou 
to  that.  And  he  cast  down  the  pieces  of  silver  in  the  temple,  and  depart- 
ed, and  went  and  hanged  himself."  Matthew  xxvii,  3-5. 

The  history  of  Judas  teaches  us  three  things.  First.  The 
power  of  one  sinful  feeling  to  counteract  the  influence  of  the 
best  society.  Judas  was  "  one  of  the  twelve."  For  nearly 
three  years  he  associated  with  the  pure,  loving-hearted 
John,  the  ardent  and  honest  Peter,  the  truthful  and  upright 
James.  Above  all,  with  Jesus.  What  doctrines  and 
prayers  he  hea.rd !  What  dispositions  and  deeds  he  wit- 
nessed !  But  notwithstanding  this  all  went  for  nothing 
with  him.  Like  showers  on  rocks  and  sands.  Why  was 
this  1  The  corrupt  feeling  of  avarice  was  within,  and  this 
perverted  all.  It  rotted  all  the  good  seeds  that  were 
thrown  into  him. 

Secondly.  The  power  of  man  to  conceal  his  sinful  feel- 
ings from  others.  When  Jesus,  at  the  last  supper,  said, 
"One  of  you  shall  betray  me,"  each  began  to  say,  "Lord, 
is  it  I?"  They  did  not  know  who.  We  know  not  what  is 
going  on  in  the  breast  of  others.  Each  is  a  world  to 
himself. 


ASPECTS  OF  A  GUILTY  CONSCIENCE.  127 

Thirdly.  The  power  of  conscience  to  injlict  merited  pun- 
ishment.    This  is  seen  in  the  text. 

Here  you  have  a  guilty  conscience  in  four  aspects : 

I.  Waking  into  anguish  at  the  accession  of  new 
LIGHT :  "  When  he  saw  that  he  was  condemned  repented 
himself."  First.  The  nature  of  the  anguish  which  he  now 
experienced :  he  "  repented  himself"  Who  shall  estimate 
the  misery  represented  by  these  words  ?  This  anguish  was 
not  the  fear  of  punishment.  He  knew  that  he  had  done  a 
popular  act,  and  that  his  countrymen,  perhaps,  would  make 
him  a  hero  for  ridding  them  of  such  a  public  disturber  as 
Christ.  It  was  the  essential  wrongness,  not  the  personal  con- 
sequences of  the  act  that  pained  him  now.  It  is  self-crimina- 
tion, self-loathing,  self-reprobation.  "A  wounded  spirit  who 
can  bear  ?" 

Secondly.  The  accession  of  the  new  light  which  produced 
it:  "When  he  saw  that  he  was  condemned."  He  did  not 
expect  this  result  when  he  perpetrated  the  deed.  He  had 
no  unkind  feeling,  perhaps,  toward  Christ.  Probably  he 
thought  his  act  would  bring  on  the  crisis  in  his  history 
which  he,  in  common  with  the  other  disciples,  anticipated — 
his  ascension  to  universal  empire.  But  when  "he  saw"  the 
opposite  result,  then  his  conscience  bounded  into  fury.  Let 
Heaven  cast  new  light  upon  the  sinner's  deeds,  and  then 
conscience  will  start.     This  new  light  must  come. 

II.  Ineffectually  struggling  to  obtain  relief.  He 
makes  two  useless  efforts.  First.  Restitution  in  a  wrong 
spirit:  "He  brought  again  the  thirty  pieces  of  silver,"  etc. 


128  THE   HOMILIST. 

To  his  avaricious  nature  they  were  once  very  valuable,  but 
now  he  felt  they  were  curses.  Conscience  reverses  our 
estimates.  These  silver  pieces  now  seemed  red  with  blood 
and  hot  with  fire.  He  could  not  retain  them.  But  the 
restitution  was  in  a  wrong  spirit;  it  was  from  a  selfish 
desire  for  relief,  and  not  from  a  self-sacrificing  desire  to 
make  satisfaction  for  the  injury. 

He  makes,  secondly,  confession  to  the  wrong  party.  To 
the  chief  priests  and  elders,  not  to  God,  he  says,  "  I  have 
sinned,"  etc.  The  confession  I  take  as  a  powerful  testi- 
mony to  two  things :  1 .  To  the  moral  freedom  of  human 
nature.  Logically,  we  debate  as  to  whether  internal  im- 
pulses and  external  circumstances  do  not  coerce  men, 
destroy  their  liberty  of  action,  and  make  them  slaves.  An 
awakened  conscience  despises  such  logic,  and  makes  short 
work  with  it.  It  impels  the  man  to  say  with  all  the  em- 
phasis of  his  nature,  "  I  have  sinned ;  I  am  the  author  of 
the  act;  not  my  propensities  or  circumstances,  but  I."  This 
confession  is  a  powerful  testimony,  2.  To  the  moral  purity 
of  Christ'' s  life :  "  Innocent  blood."  Judas,  being  admitted 
into  the  inner  circle  of  our  Saviour's  social  life,  in  common 
Mith  other  disciples,  had  every  opportunity  of  judging  of  his 
real  character;  and  now,  therefore,  his  testimony  to  the 
purity  of  his  life  is  far  more  powerful  than  the  testimony  of 
any  other  could  possibly  be.  Far  more  so,  for  example,  than 
Pilate's.     Pilate  only  saw  the  outward,  Judas  the  inward. 

III.  Heartlessly  repulsed  by  guilty  associates.  "What 
is  that  to  US'?  See  thou  to  that."  "The  ungodly,"  says 
Bengel,  "  though  associating  in  the  commission  of  a  crime, 


ASPECTS  OF  A  GUILTY   CONSCIENCE.  129 

desert  their  associates  when  it  has  been  accQmplishecl." 
■The  godly,  though  not  taking  part  in  the  crime,  endeavor, 
after  its  commission,  to  save  the  sinner's  soul.  I  submit 
three  remarks  on  the  conduct  of  these  men. 

First.  It  was  cruel  They  were  the  tempters :  they 
offered  the  bribe;  and  in  doing  so,  no  doubt  they  were 
genial  and  bland. 

Secondly.  It  was  unavoidable.  They  had  guilty  con- 
sciences as  well  as  Judas,  and  in  this  very  matter  too. 
Perhaps  their  consciences  began  to  trouble  them  a  little 
now.     The  guilty  cannot,  if  they  would,  comfort  the  guilty. 

Thirdly.  It  was  representative.  It  was  a  specimen  of 
conduct  that  must  ever  take  place  under  similar  circum- 
stances. It  is  so  in  hell.  Every  appeal  of  the  tempted  to 
his  tempter  will  meet  with  the  response,  "  What  is  that  to 
us  ?  See  thou  to  that."  The  infidel  to  his  disciples,  the 
debauchee  to  his  victims,  etc.  The  heartless  response  of 
every  seducer  in  hell,  to  the  agonizing  entreaties  of  his 
victim  is,  "What  is  that  to  usI  See  thou  to  that." 
Your  bland  tempters  must  become  your  tormenting  devils. 

IV.  Plunging  into  eternity  in  desperation.  He 
"  went  and  hanged  himself."     Two  things  here : 

First.  The  intolerahleness  of  his  existence.  Life  itself 
became  an  unbearable  burden. 

Secondly.  The  irrationality  of  his  existence.  Conscience 
threw  reason  off  its  balance.  If  he  had  reasoned  a  moment 
he  would  have  known  that  suicide  could  destroy  neither 
existence,  conscience,  sin,  or  misery ;  but  on  the  other  hand 
would  make  all  these  more  terribly  real. 

The  HomiH«t.  9 


130  THE  HOMILIST. 

From  this  subject  we  infer,  1.  That  there  is  a  mm-al  gov- 
ernment over  man  in  this  world.  A  guilty  conscience 
proves  this.  2.  That  compunction  is  not  conversion.  3. 
That  a  guilty  conscience  must  find  either  hell  or  pardon. 


HOMILY    XIY. 

THE   FEEDING  OF  THE   FIVE  THOUSAND ;    OR,    THE 
COMPANION   OF   CHRIST. 

And  they  that  had  eaten  were  about  five  thousand,  besides  women  and 
children.  Matt,  xiv,  21. 

"When  Jesus  heard  of  it  he  departed  thence  by  ship 
into  a  desert  place  apart."  The  expression,  "  heard  of  it," 
does  not  refer  to  what  John's  disciples  told  him ;  nor,  we 
think,  to  the  statement  of  Herod,  in  the  second  and  third 
verses  of  this  chapter,  where  the  narrative  dropped,  in  order 
parenthetically  to  relate  the  murder  and  burial  of  John ; 
but  to  what  his  own  disciples  had  told  him,  on  their  return 
from  the  mission  on  which  he  had  sent  them.  From  Mark's 
account,  and  also  from  Luke's,  it  appears  almost  certain 
that  this  was  the  case.  Mark  says:  "And  the  apostles 
gathered  themselves  together  unto  Jesus,  and  told  him  all 
things,  both  what  they  had  done,  and  what  they  had  taught." 
The  words  of  Luke  are :  "  And  the  apostles,  when  they  were 
returned,  told  him  all  that  they  had  done.  And  he  took  them, 
and  went  aside  privately  into  a  desert  place  belonging  to  the 
city  of  Bethsaida." 

Indeed,  perhaps  the  two  communications,  the  one  from 


FEEDING  OF  THE  FIVE  THOUSAND.  131 

the  disciples  of  John,  concerning  the  tragical  end  of  their 
Master,  and  the  other  from  his  own  disciples  about  their 
ministries,  were  all  but  coincident.  As  the  bereaved  and 
sorrowing  deputation  withdrew,  probably  the  other  appeared 
flushed  with  the  memory  of  their  moral  victories,  though 
physically  fatigued  with  their  arduous  campaign.  "  When 
Jesus  heard  it,  he  departed  thence  by  ship  into  a  desert 
place  apart."  Various  reasons  may  be  assigned  for  the 
withdrawal  of  Jesus  into  this  desert  place.  Bloomfield,  who 
supposes  that  aKovaag  refers  to  John's  death,  and  Herod's 
opinion  of  himself,  says  that  "  it  was  on  both  accounts,  as 
well  as  to  avoid  the  imputation  of  blame  for  any  disturbance 
which  might  be  expected  to  follow." 

Let  us  now  attend  to  some  particulars  of  that  compassion 
of  Christ  which  are  displayed  in  this  narrative. 

We  infer  from  this  narrative, 

I.  That  his  compassion  extends  to  all  the  diversified 

INFIRMITIES  OF  OUR  NATURE. 

First.  Here  are  the  sufferings  of  the  afflicted  which  en- 
gage his  compassion.  "And  Jesus  went  forth  and  saw  a 
great  multitude,  and  was  moved  with  compassion  toward 
them,  and  healed  the  sick."  The  "  multitude,"  we  are  in- 
formed in  the  preceding  verse,  were  the  people  that  followed 
him  on  foot  out  of  the  cities.  Mark  says,  "ran  afoot." 
The  word  is  not  used  in  contrast  with  riding,  as  would  at 
first  appear,  but  in  contrast  with  going  by  sea  on  ship. 
Jesus  sailed  across  the  lake,  while  the  people  went  round 
by  land  to  the  place  where  he  went  ashore.  Here  in  crowds 
they  stood  around  him.     Many  of  them  were  afflicted  with 


132  THE    HOMILIST. 

diseases  more  or  less  distressing.  He  saw  in  the  deep  sunk 
eye,  in  the  withered  cheek,  in  the  tottering  frame,  of  many 
in  that  multitude  great  suffering,  and  his  heart  was  touched 
with  sympathy,  and  "  he  healed  the  sick."  Christ  feels  for 
human  suffering. 

Secondly.  Here  is  the  fatigue  of  his  discipUs  which  en- 
gages his  compassion.  He  looks  at  his  disciples,  worn  and 
Jaded  with  their  labors,  and  he  says  to  them  :  "  Come  ye 
yourselves  apart  into  a  desert  place,  and  rest  awhile :  for 
there  were  many  coming  and  going  and  they  had  no  leisure 
so  much  as  to  eat."  "  He,"  says  Stier,  "  speaks  not  of  his 
own,  but  of  the  disciples'  rest;"  and  because  they  were 
somewhat  too  full  of  all  the  things  that  they  had  done  and 
had  taught,  he  kindly  leads  them  into  the  solitude  where  is 
the  true  rest.  They  are  not  to  create  such  a  sensation  or 
make  such  a  noise  among  the  people  on  their  return  to  them. 
"  Come  ye  also  now  into  retirement,  as  I  am  wont  to  do, 
and  even  now  have  need  of  it  for  myself;  rest  yourselves 
from  your  journey,  because  ye  too  have  labored."  But 
when  Christ  permits  or  commands  rest,  he  yet  significantly 
adds,  a  little.  More  is  at  present  not  yet  granted  them ; 
labor  soon  again  sought  out  him  and  them.  "  He  knoweth 
our  frame,  he  remembereth  that  we  are  dust."  He  knows 
that  we  require  rest  even  from  our  honest  labors.  He  is 
no  hard  master.  His  "yoke  is  easy  and  his  burden  is 
light." 

Thirdly.  Here  is  the  spiritual  destitution  of  the  people 
which  engages  his  compassion.  Mark  says :  "And  Jesus, 
when  he  came  out,  saw  much  people,  and  was  moved  with  i 
compassion  toward   them,  because  they  were  as  sheep  not 


FEEDING  OF  THE   FIVE   THOUSAND.  133 

having  a  shepherd  ;  and  he  began  to  teach  them  many 
things."  It  was  the  state  of  their  souls  that  stirred  his 
heart  the  most.  Spiritually  they  were  without  food  and 
without  'protection^  as  "  sheep  without  a  shepherd." 

Fourthly.  Here  is  the  physical  hunger  of  the  multitude 
which  engages  his  compassion.  "And  when  it  was  evening, 
his  disciples  came  to  him,  saying,  This  is  a  desert  place,  and 
the  time  is  now  spent ;  send  the  multitude  away,  that 
they  may  go  into  the  villages  and  buy  themselves  vict- 
uals." These  words  would  give  us  the  impression  that  the 
benevolent  desire  to  prepare  food  for  the  hungry  thousands 
arose  first  in  the  minds  of  the  disciples.  But  such  impres- 
sion would  be  manifestly  false.  John,  in  his  account  of 
the  case,  gives  an  incident  which  the  other  evangelist 
omitted,  and  which  shows  that  the  desire  arose  in  the 
merciful  mind  of  Christ.  "  When  Jesus  then,"  says  John, 
"  lifted  up  his  eyes  and  saw  a  great  company  come  unto  him, 
he  saith  unto  Philip,  Whence  shall  we  buy  bread  that  these 
may  eat?"  Christ  puts  the  question,  not  of  course  because 
he  did  not  know  what  to  do,  but  that  he  might  "prove"  to 
the  apostle  himself,  and  prepare  the  minds  of  all  to  appre- 
ciate, the  magnitude  of  the  miracle  he  was  to  perform.  And 
he  addressed  the  interrogation  perhaps  to  Philip  rather  than 
to  the  rest,  either  because,  as  some  suppose,  that  Philip 
was  the  disciple  who  took  charge  of  the  food ;  or,  which  is 
more  probable,  his  somewhat  materialistic  temperament 
(John  xiv,  8)  rendered  it  specially  desirable.  True  to  his 
sensuous  tendencies,  Philip  began  to  calculate  how  much 
money  would  be  required  to  procure  such  a  quantity  of 
food.     "  Two  hundred  pennyvvorth  of  bread  is  not  sufficient 


134  THE  HOMILIST. 

for  them,"  said  he.  Now,  after  the  appeal  had  been  thus 
made  to  Philip,  and  he  had  spent  perhaps  some  time  in  his 
calculation,  "  and  when  the  day  was  now  far  spent,"  or  as 
Luke  has  it,  "  began  to  wear  away,"  the  other  disciples  be- 
gan to  feel  anxious.  "And  they  came  to  him,  saying,  this 
is  a  desei-t  place  and  the  time  is  now  past,  send  the  multi- 
tude away  that  they  may  go  into  the  villages  and  buy 
themselves  victuals."  What  a  soul-bracing  thought  it  is, 
that  there  is  one  who  feels  for  earth's  woes,  and  is  "  mighty 
to  save !" 

We  infer  from  this  narrative, 

II.  That  his  compassion  is  associated  with  ample 
CAPABILITY  TO  RELIEVE.     The  incident  shows. 

First.  That  his  capability  to  relieve  transcends  their  con- 
ception. Perhaps  he  allowed  his  disciples  to  tax  their  in- 
vention to  the  utmost  to  find  out  how  the  vast  hungry 
multitude  could  be  fed ;  and  after  they  had  failed  he  says : 
"  They  need  not  depart.  Bring  them  [the  five  barley 
loaves  and  two  fishes]  hither  to  me.  And  he  commanded 
the  multitude  to  sit  down  upon  the  grass."  Mark  says: 
"He  commanded  them  to  sit  down  by  companies  upon  the 
green  grass.  So  they  sat  in  ranks  by  hundreds  and  by 
fifties."  Behold  the  wondrous  scene !  Five  thousand  men, 
besides  women  and  children,  seated  on  the  green  grass. 
There  is  none  of  the  conftision  generally  attendant  on 
crowds  in  this  scene.  There  is  no  jostling,  no  interming- 
ling, no  noise.  All  is  exquisitely  arranged  by  the  Master ; 
they  sit  down  in  ranks  hy  hundreds  and  fifties.  All  eyes 
are  centered  on  Jesus  j  a  silent  wonder  reigns  through  the 


FEEDING  OF   THE   FIVE  THOUSAND.  135 

crowd.  He  takes  the  five  barley  loaves  and  the  two  fishes ; 
he  looks  up  to  heaven,  blesses  these  simple  articles  of  food, 
and  then  divides  theni  among  all,  and  "  they  all  eat  and  are 
filled."  "  Few  miracles,"  says  Livermore,  "  could  be  less 
exposed  to  cavil  than  this,  which  not  only  addressed  the 
eye,  but  which  satisfied  the  appetite  of  thousands."  What 
could  have  been  more  morally  sublime,  or  a  higher  proof 
of  (livine  authority  than  the  creation,  so  suddenly,  of  an 
immense  quantity  of  food  to  relieve  the  famishing  crowd  1 
The  incident  shows. 

Secondly.  That  his  capability  to  relieve  transcends  their 
necessities.  They  only  required  food  for  the  occasion,  but 
they  had  much  more.  "  They  took  up  the  fragments  that 
remained,  twelve  baskets  full."  His  gifts  are  never 
exhausted;  there  always  remains  something  over.  He 
gives  nothing  with  a  niggardly  hand.  To  show  the  im- 
measurable depths  of  his  love  and  the  amplitude  of  his 
power,  he  always  gives  more  than  is  required.  In  nature 
it  is  ever  so.  Less  light  would  illumine  the  world,  less 
water  fertilize  the  earth,  less  air  would  feed  the  world's 
great  lamp  of  life.  Nature,  which  has  fed  the  generations 
that  are  gone,  has  as  much  if  not  more  for  the  generations 
that  are  to  come.  The  fragments  that  remain  are  always 
greater  than  the  stock  that  has  been  used.  In  the  Gospel  it 
is  so.  In  the  Gospel  he  has  supplied  the  need  of  millions, 
but  he  has  "unsearchable  riches"  in  it  still.  Nay,  his 
blessings  seem  to  increase  by  consumption.  The  more 
they  are  used,  the  more  they  multiply  and  grow.  Thus 
God's  great  universe  grows  richer  every  day. 

We  infer  from  this  narrative,  f 


136  THE   HOMILIST. 

III.  That  Christ's  compassion  is  never  exercised  to 
ENCOURAGE  WASTEFULNESS.  "  Gather  up  the  fragments  that 
nothing  be  lost."  Although  he  miraculously  creates  a 
wondrous  profusion  of  food,  he  inculcates  the  lesson  of 
frugal  use.  "  Let  nothing  be  lost."  Use  all,  abuse  none. 
In  one  sense  nothing  can  be  lost,  not  an  atom  of  matter,  not 
a  thought  of  mind;  nature, both  in  the  material  and  spiritual 
realm,  allows  nothing  that  once  comes  within  its  grasp  to 
escape.  In  a  moral  sense,  however,  a  thing  is  lost  when  it 
is  not  rightly  used.  Food  is  lost  when  it  is  allowed  to  rot ; 
truth  is  lost  when  it  lies  dead  in  the  soul ;  the  soul  is  lost 
when  it  does  not  serve  its  God.  The  lesson  is :  do  not  let 
heaven's  blessings  run  to  waste;  appropriate  them  to  the 
right  purpose :  those  that  rightly  use  them  shall  have  more, 
those  that  abuse  them  shall  lose  what  they  have. 

We  infer  from  the  narrative, 

IV.  That  Christ,  in  the  exercise  of  his  compassion, 

WOULD    direct    men    TO    THE    INFINITE    SOURCE   OF    ALL   GOOD. 

"  And  looking  up  to  heaven,  he  blessed  and  brake  and  gave 
the  bread  to  his  disciples."  He  blessed  God  for  the  food. 
This  was  a  custom  among  the  Jews.  "  Blessed  be  thou,  O 
Lord  our  God,  the  King  of  the  world,  who  has  produced 
this  food  from  the  earth ! "  That  was  the  form.  But  it  was 
not  from  custom  that  Christ  did  it.  It  was  heart  with 
him.  His  spirit  rose  in  gratitude  to  the  infinite  Father. 
And  he  assumed  this  heaven-turned  attitude,  and  used  words 
in  order  to  impress  the  minds  of  the  multitude  that  they 
must  turn  their  hearts  to  heaven  as  the  source  of  all 
good. 


THE  PUBLICAN  IN  THE  TEMPLE.  137 

This  is  a  wonderful  narrative.  Every  part  demands  a 
thoughtful  pause.  It  is  instinct  with  divinity;  it  heaves 
with  suggestions  about  suffering  man  and  the  redeeming 
God.  It  is  a  little  mirror  reflecting  the  world  and  its 
heavenly  Helper.  Let  us  ever  look  at  them  both  together. 
I  know  the  world  is  burdened  with  woes.  Deep  throes  of 
anguish  rise  from  the  heart  of  humanity  every  day  : 

"  Each  new  morn 
New  widows  howl,  new  orphans  cry,  new  sorrows 
Strike  heaven  in  the  face  that  it  resounds ! " 

But,  thank  God !  I  know  too  that  there  is  one  come  from 
heaven  to  heal  the  broken-hearted. 


HOMILY  XY. 

THE   PUBLICAN  IN  THE  TEMPLE. 

And  the  publican,  standing  afar  off,  would  not  lift  up  so  much  as  his 
eyes  unto  heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful  to 
me  a  sinner.  I  tell  you,  this  man  went  down  to  his  house  justified  rather 
than  the  other.  Luke  xviii,  13, 14. 

In  these  well-known  words  we  have, 

I.  A  CONVICTION  OF  PERSONAL  GUILT.  "  God  bc  mcrciful 
to  me  a  sinner. "^"^  We  are  not  confounded  into  a  mass  of 
persons  by  "  Him  with  whom  we  have  to  do."  Each  stands 
alone  and  isolated  from  his  fellows.  "Every  man  must 
give  an  account  of  himself,"  etc.  "  Every  soul  must  bear 
his  own  burden."  The  convicting  agency  of  "  the  Spirit 
of  truth"  gives  us  a  solemn   sense  of  individuality   and 


^^^: 


138  THE  HOMILIST. 

personal  accountability  to  God ;  like  the  hand  of  a  detect- 
ive policeman,  seizing  and  dragging  us  out  of  the  crowd. 

rr.  Passionate  grief  on  account  of  sin.  He  ''^  smote 
upon  his  breast,"  the  seat  of  grief ;  "  godly  sorrow  "  surged 
in  waves  of  distress  over  "  his  broken  and  contrite  heart." 
Grief  is  not  uncommon  among  men,  but  how  rarely  wit- 
nessed is  such  grief  as  this  !  This  feeling  is  produced  by 
reflection  on, 

First.  The  deep  offense  we  have  offered  to  God.  This  is 
the  chief  element  in  true  penitence :  "  Against  thee^  thee 
only,  have  I  sinned."  "  I  have  sinned  against  heaven^  and 
in  thy  sight."     This  is  "  repentance  towards  God.'''' 

Secondly.  The  awful  injury  we  have  injiicted  on  ourselves. 
Every  sinner  is  like  the  Gadarene  demoniac  who  cut  him- 
self with  stones.  In  sinning  against  God,  the  true  penitent 
sees  that  he  has  sinned  awfully  against  his  own  soul. 

Thirdly.  The  hurtful  influence  we  have  exerted  on  others. 
"Every  corrupt  tree  bringeth  forth  evil  fruit,"  and  this 
fruit  is  not  "  for  the  healing"  but  destruction  of  men's  souls ; 
"  one  sinner  destroy eth  much  good." 

III.  Deep  humility  mingled  with  shame  before  God. 
This  is  seen, 

First.  In  his  standing  afar  off,  that  is,  from  the  oracle, 
denoting  that  he  felt  unworthy  to  appear  within  the  sacred 
precincts,  as  if  he  felt  that  his  presence  would  pollute  the 
place  of  the  holy ! 

Secondly.  In  his  not  lifting  up  so  much  as  his  eyes  unto 
heaven,  (or  so  much  as  lifting  up  his  eyes,)  identical  with 


THE   PUBLICAN   IN   THE   TEMPLE.  139 

the  Psalmist,  "  My  sins  have  taken  hold  upon  me  so  that  I 
am  not  able  to  look  up,"  etc.  What  produces  this  "  shame 
and  confusion  of  face?"  The  perception  of  the  divine 
purity.  "  I  have  heard  of  thee  by  the  hearing  of  the  ear, 
but  now  mine  eye  seeth  thee,  wherefore  I  abhor  myself  and 
repent  in  dust  and  ashes."  The  holiest  of  men  feel  this  in 
the  view  of  God.  Hence  Isaiah :  "  Woe  is  me  for  I  am  un- 
done, because  I  am  a  man  of  unclean  lips,  and  dwell  in  the 
midst  of  a  people  of  unclean  lips,  for  mine  eyes  have  seen 
the  King,  the  Lord  of  Hosts." 

IV.  Earnest  prayer  to  Heaven.     Observe : 

First.  The  object  of  the  prayer:  '■'■mercy.''''  From  jus- 
tice nothing  to  expect  but  punishment.  Mercy  is  well 
called  "  the  sinner's  only  plea."     Observe  : 

Secondly.  The  character  of  the  prayer,  1.  It  is  simple 
and  briefs  denoting  sincerity  and  earnestness.  Few  are  the 
words,  but  the  whole  soul  of  the  suppliant  is  in  them. 
2.  It  is  presented  in  the  way  of  GocTs  appointment.  "  He 
went  up  to  the  temple  to  pray,"  most  probably  at  the  time 
of  the  offering  of  the  daily  sacrifice.  Hence  the  rendering 
given  to  these  words— t;ia(T07/Tfc  iioL.  "  Be  propitious  to 
me  through  sacrifice ;  "  or.  Let  an  atonement  be  made  for 
me."  Like  "  righteous  Abel,"  he  seemed  to  know  that  "  with- 
out shedding  of  blood  there  is  no  remission." 

V.  A  HAPPY  result.  "  I  tell  you  this  man  went  down 
to  his  house  justified  rather  than  the  other."  "  This  man," 
so  confused  and  humbled  before  God ;  "  this  man,"  on  whom 
his  self-complacent  fellow-worshipers  poured  so  much  dis- 


140  THE  HOMILIST. 

dain ;  "  this  poor  man,"  who  "  cried  unto  the  Lord,"  and 
sought  mercy  in  the  way  of  the  divine  appointment ;  "  this 
man  rather  than  (or  not)  the  other,"  went  down  to  his  house 
approved  of  God  and  relieved  of  his  distress.  "  Thus  saith 
the  high  and  Holy  One  that  inhabiteth  eternity,  whose  name 
is  holy,  I  dwell  in  the  high  and  holy  place ;  with  him  also 
that  is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones." 


HOMILY  XYL 

EIGHT  ESTIMATE  OF  LIFE. 

So  teach  us  to  numlDer  our  days,  that  we  may  apply  our  hearts  unto  wis- 
dom. Psalm  xc,  12. 

The  prayer  implies, 

I.  That  there  is  a  certain  judgment  to  be  formed  as 
TO  the  duration  of  an  earthly  life.  What  is  it  ?  Not 
the  exact  hour^  scene^  or  circumstances  of  our  end.  We 
thank  Heaven  for  concealing  all  this.  Ignorance  of  this  is. 
First.  Essential  to  our  practical  watchfulness.  Secondly. 
To  our  personal  enjoyment.  •  And,  Thirdly.  To  our  social 
usefulness.  It  means  that  we  should  have  a  practical  im- 
pression that  life  here  is  temporary  and  preparative.  The 
prayer  implies, 

II.  That  there  is  a  tendency  in  man  to  neglect  the 
formation  of  such  a  judgment.  Why  this  tendency  1 
1.  Not  from  the  want  of  circumstances  to  suggest  it.     His- 


RiaHT  ESTIMATE   OF  LIFE.  141 

tory,  observation,  experience,  all  remind  us  every  dav  of 
our  end.  2.  Not  from  any  doubt  that  we  have  about  the 
importance  of  realizing  it.  All  acknowledge  the  import- 
ance. But,  First.  From  the  secularity  of  one  controlling 
purpose.  Secondly.  From  the  instinctive  repugnance  that 
we  have  to'  death.  Thirdly.  From  the  moral  dread  of  future 
retribution.  And,  Fourthly.  From  the  delusive  suggestions 
of  the  tempter.  He  says  now  as  ever:  "Ye  shall  not 
surely  die."     This  passage  implies, 

III.  That  the  formation  of  a  correct  judgment  is 
ESSENTIAL  TO  PRACTICAL  WISDOM :  "  That  wc  may  apply  our 
hearts  unto  wisdom."  First.  Such  judgment  would  serve  to 
impress  us  with  the  connection  between  this  life  and  the 
future.  Secondly.  It  would  serve  to  moderate  our  affections 
in  relation  to  this  earth.  Thirdly.  It  would  serve  to  recon- 
cile us  to  the  arrangements  of  Providence.  We  are  pil- 
grims, voyagers,  scholars.  Fourthly.  It  would  serve  to 
stimulate  us  to  render  all  the  circumsta7ices  of  this  life  sub- 
servient to  a  higher.     Time  is  bearing  us  and  all  away. 

"  The  eternal  surge 
Of  time  and  tide  rolls  on,  and  bears  afar 
Our  bubbles ;  as  the  old  burst,  new  emerge. 
Lashed  from  the  foam  of  ages,  while  the  graves 
Of  empires  heave  but  like  some  passing  waves." 


142  THE  HOMILIST. 


HOMILY  XYII. 

THE  SPIKIT  OF  A  HAPPY  LIFE. 
Giving  thanks  unto  the  Father,  which  hath  made  us  meet,  etc.  Col.  i,  12. 

There  are  four  classes  of  men  in  relation  to  life : 
First.  Those  whose  life  has  no  purpose.  The  millions 
seem  to  have  no  worthy  object  in  view ;  they  act  with  pur- 
poseless souls.  Secondly.  TTiose  whose  purpose  is  limited 
to  the  world.  They  aim  at  knowledge,  wealth,  fame. 
Thirdly.  Those  whose  life  has  a  purpose  in  relation  to  the 
future.  These  look  at  the  present  in  relation  to  the  future, 
and  endeavor  to  make  it  subserve  its  interest.  And, 
Fourthly.  Those  who  feel  that  their  purpose  in  relation  to 
the  future  is  already  realized.  This  is  the  state  of  mind  in 
the  text.  The  state  of  mind  here  is  not  a  mere  hope  that 
all  is  right,  or  even  an  assurance.  It  is  more ;  it  is  a 
thanksgiving  that  all  is  right.  The  lamp  is  trimmed  and 
burning,  the  vessel  has  unfurled  her  sails,  and  is  sure  of 
reaching  the  harbor.  Now  there  is  no  man,  I  think,  how- 
ever infidel  he  may  be,  who  would  not  desire  to  possess  this 
state  of  mind;  to  look  to  the  future  with  such  a  heart. 
This  state  of  mind  implies  three  things  : 

I.  A  BELIEF  IN  A  SCENE  OF  FUTURE  BLESSEDNESS.  Thank- 
fulness for  a  preparation  for  it  evidently  implies  this. 
There  are  two  things  suggested  here  about  this  scene. 
First.  Its  physical  character.  It  is  called  an  "  inheritance." 
Heaven  is  a  locality.     It  is  sometimes  called  "  paradise,"  a 


THE  SPIRIT  OF  A  HAPPY  LIFE.  143 

«'  house,"  "  Jerusalem."  Secondly.  Its  spiritual  character  : 
"  Inheritance  of  the  saints  in  light."  Light  is  the  emblem 
of  intelligence,  purity,  happiness.  The  state  of  mind  in  the 
text  implies, 

II.  A  BELIEF  IN  THE  NEED  OF  A  PERSONAL  PREPAREDNESS 

FOR  IT.  Why  feel  thankful  for  that  which  is  a  superfluity  ? 
Heaven  requires  training.  The  training  is.  not  intellectual 
or  mechanical,  but  moral.  To  see  the  necessity  of  this, 
compare  the  spirit  and  conduct  of  all  in  heaven  with  that  of 
depraved  man  on  earth.  First.  All  in  heaven  have  a  con- 
sciousness of  Goofs  approbation  ;  depraved  men  are  not  so. 
Secondly.  All  in  heaven  are  actuated  by  devout  disinterest- 
edness ;  depraved  men  are  not  so.  Thirdly.  All  in  heaven  feel 
the  highest  delight  in  spiritual  exercises ;  depraved  men  do 
not  so.  Fourthly.  All  in  heaven  feel  an  intense  interest  in 
Christ;  depraved  man  does  not.  Fifthly.  All  in  heaven 
joyously  abandon  their  own  will  to  God's;  depraved  man 
does  not.  From  all  this  it  follows  that  there  must  be  a 
wonderful  change  to  fit  for  heaven.  The  state  of  moral 
mind  in  the  text  implies, 

III.  A  BELIEF  IN  THE  PREPAREDNESS  BEING  EFFECTED  BY 

THE  AGENCY  OF  GoD.  There  could  be  no  thankfulness  with- 
out this  conviction.  The  gratitude  implies :  First.  That 
the  work  is  transcendently  valuable  to  us.  We  could  not 
feel  thankful  for  that  which  was  of  no  service.  What  is  to 
be  compared  with  this  in  value !  Secondly.  That  the  work 
is  accomplished  with  the  design  for  our  good.  A  party  may 
do  a  service  for  us,  but  if  we  feel  that  he  did  not  intend  to 


\ 


144  THE   HOMILIST. 

serve  us,  we  could  not  feel  thankful.  Thirdly.  That  the 
work  is  accomplished  in  perfect  sovereignty.  If  we  felt  that 
he  was  bound  to  do  it,  we  could  not  feel  thankful. 

This  subject  does  three  important  things:  First.  Pre- 
sents our  early  life  in  an  important  aspect.  It  is  a  scene  of 
moral  culture.  He  who  regards  it  as  a  divan,  a  naart,  or 
lab.oratory,  mistakes.  Secondly.  Presents  the  Creator  in 
an  attractive  aspect.  A  Father  :  a  Father  by  means  of 
nature,  providence,  the  Gospel,  and  the  Church,  training  his 
children  for  glory.  Thirdly.  Presents  Christianity  in  a 
sublime  light.  What  a  glorious  state  of  mind  is  this! 
Some  are  dead  to  the  future,  some  dread  the  future,  some 
feebly  hope  in  the  future.  But  the  Christian  thanks  God 
for  a  preparedness  to  meet  it.  Gratitude  is  bliss.  Blessed 
state  of  mind  this  to  have  in  such  a  world  as  ours. 


HOMILY  XYIIL 

THE  UNKEASONABLENESS  OF  PEOPLE  IN  EEGARD  TO 
THE  PULPIT. 

That  we  may  be  delivered  from  unreasonable  men,  etc. — 2  Thessalo- 
NiANS  iii,  2. 

From  the  verse  preceding  the  text  we  learn  the  Gospel 
idea  of  a  true  preacher :  "  Finally,  brethren,  pray  for  us, 
that  the  word  of  the  Lord  may  have  free  course,  and  be 
glorified,  even  as  it  is  with  you."     Observe, 

First,  That  a  true  Gospel  preacher  has  always  one  great 
master    flieme.     What    is    that    theme?    the    doctrines    of 


THE   PEOPLE  AND  THE  PULPIT.  145 

science,  the  theories  of  philosophy,  the  passing  questions  of 
the  day?  No!  "The* word  of  the  Lord."  Words  are 
not  always  mere  empty  sounds,  that  die  away  upon  the  air; 
they  are  often  the  mightiest  forces  in  the  world.  They  are 
not  only  the  symbols  by  which  mig(l  shows  itself  to  mind, 
but  they  are  the  weapons  by  .which  mind  achieves  its  con- 
quests over  mind.  A  skeptic  was  once  assisting  an  aged 
Christian  lady  from  a  train  of  cars,  when  she,  thanking  him 
for  the  kindness,  said  :  "  Do  you  know  Jesus  Christ,  the 
Saviour  of  men  1"  The  words  fell  with  strange  suddenness 
and  power  on  the  man's  heart,  and  no  reply  was  made.  He 
went  home,  but  the  words  of  the  veteran  disciple  rang  in 
his  ears,  and  in  less  than  a  week  he  was  bowing  at  the  foot 
of  the  cross  seeking  Jesus  the  Saviour  of  men,  whom  he 
soon  found  in  the  pardon  of  his  sins.  That  aged  woman 
probably  had  no  idea  that  her  nine  words  would  work  so 
great  a  change. 

A  word  is  always  powerful  in  proportion  to  the  power 
of  the  mind  it  represents.  The  words  of  Shakspeare  and 
Milton  have  proved  mighty ;  they  woke  up  the  thoughts  of 
generations  and  heaved  the  minds  of  ages  as  tides  heave  the 
ocean.  When  the  words  of  Demosthenes  fell  upon  his 
countrymen  they  became  a  trumpet  blast,  at  whose  sound 
every  man  was  ready  for  war.  Why  1  Because  his  mind 
was  mighty.  But  of  all  words  "  the  word  of  the  Lord "  is 
the  most  mighty,  for  the  Lord  is  the  most  mighty  in  mind. 
His  word  is  at  once  the  expression  and  the  loeapon  of 
almighty  energy.  The  sword  by  which  he  wins  his  vic- 
tories over  error  and  wrong,  and  establishes  his  empire  of 
truth  and  righteousness  in  the  world,  is  "  the  word  of  his 

The  Homilist.  1 0 


146  THE  HOMILIST. 

mouth."  The  Gospel  is  the  word  of  the  Lord.  The  Lord 
has  spoken  many  words.  He  has  giten  revelations  to  other 
intelligences  according  to  their  exigencies  and  faculties;  but 
this  is  the  word :  "God  mj^nifested  in  the  flesh." 

This  word  is  the  m£i|^er  theme  of  ^rwe  Gospel  preaching. 
Is  it  a  narrow  and  barren  topjc  of  discussion,  think  you?  a 
something  only  suited  to  a  certain  class  of  mind,  such  as 
the  unreasoning,  credulous  mind  of  childhood,  or  the  feeble 
intellect  of  the  ignorant  old  woman  1  No !  it  is  a  theme 
suited  to  the  loftiest  as  well  as  the  lowliest  intellect ;  it  is 
the  center  and  spirit  of  all  true  science,  the  root  and  sap  of 
that  majestic  tree  of  knowledge  w^hich  grows  in  the  paradise 
of  God,  upon  whose  delicious  fruits  the  profoundest  intel- 
lects do  ever  feed  and  feast. 

From  the  preceding  verse  we  learn. 

Secondly,  That  a  true  Gospel  preacher  has  ever  one 
glorious  aim.  What  is  the  aim  of  the  true  preacher  in  his 
dealing  with  this  word "?  Is  it  to  make  a  display  of  self,  is 
it  for  purposes  of  controversy,  is  it  to  construct  it  into 
some  theological  system  or  enginery  that  may  favor  certain 
theological  views,  or  that  may  serve  as  a  ladder  for  self- 
aggrandizement  1  Alas !  it  has  been  thus  treated,  and  it  is 
still  so  treated.  There  are  some  men  who  are  preachers 
because  it  is,  all  things  considered,  the  easiest  way  by 
which  they  can  obtain  their  living,  and  by  which  they  can 
be  counted  respectable.  "I  have  been  preaching  fifteen 
years,"  said  a  professed  minister  to  us  once,  "  and  had  I  a 
convenient  way  now,  either  by  clerking  or  merchandising, 
of  securing  bread  and  butter  for  myself  and  wife  and  chil- 
dren, I  should   quit   preaching."     Who   can   calculate  the 


THE   PEOPLE   AND  THE   PULPIT.  147 

extent  of  the  mischief  which  such  a  conscienceless  preacher 
must  work?  No  man  has  any  business  in  the  ministry 
who  has  not  distinctly,  and  fully,  and  unqualifiedly  re- 
nounced self  and  the  world  in  every  form.  Never  was  a 
truer  thing  said  than  that  said  by  Dr.  Samuel  Johnson 
when  urged  to  accept  a  pastoral  charge  on  the  ground  that 
the  remuneration  was  considerable  and  the  duties  very 
easy:    '•'•No  man^  sir,  has  any  right  to  make  those  duties 


The  aim  of  the  true  preacher  in  all  his  discourses  is  that 
the  word  "  may  have  free  course  and  be  glorified ;"  that  it 
may  run  swiftly,  and  realize  its  end  as  it  runs.  He  is 
anxious  that  it  should  run  swiftly,  for  it  bears  pardon  to  a 
condemned,  health  to  a  sick,  comfort  to  a  sorrowful,  life  to 
a  dying  world.  He  would  have  it  run  swiftly  from  soul  to 
soul,  family  to  family,  nation  to  nation,  as  the  racer  runs  to 
win  his  prize,  as  the  messenger  of  the  king's  pardon  runs  to 
the  criminal  who  is  about  to  be  dragged  to  the  scafibld,  as 
the  physician  runs  to  the  man  who  has  just  taken  poison 
into  his  system. 

But  as  it  runs  he  would  have  the  word  realize  its  heav- 
enly design,  "  be  glorified."  The  glory  of  a  divine  thing  is 
in  the  answering  of  its  divine  intent ;  whatever  answers  the 
end  of  its  being  is  glorified.  The  sun  is  glorified  in  its 
light  and  heat ;  the  seed  is  glorified  in  the  harvest.  Christ, 
in  his  parable  of  the  sower,  seems  to  teach  that  the  human 
mind  is  as  truly  made  to  receive  into  it  the  divine  word, 
ripen  it  into  life  and  fruitfulness,  as  the  soil  is  the  seed  of 
the  husbandman.  When  this  is  the  case  the  word  is  glori- 
fied, and  God  is  glorified  in  it;  a  realized  plan  of  wisdom 


148  THE   HOMILIST. 

is  the  brightest  mirror  of  its  author's  mind.  This  is,  then, 
the  aim  of  the  true  preacher.  He  repudiates  forever  the 
discourse  which,  merely  in  a  rhetorical  or  technical  sense, 
is  perfect.  His  constant  inquiry  is,  Will  my  sermon  in- 
struct, and  arouse,  and  save  men?  And  his  maxim,  slightly 
modified  from  the  maxim  of  the  first  Napoleon,  is :  "  The 
only  text  worth  considering  is  success  !"  You  know  some 
men  who  have  been  reading  or  reciting  discourses  for  ten  or 
twenty  years.  Their  sentences  are  properly  rounded,  their 
quotations  are  apposite  and  correct,  their  doctrines  orthodox, 
their  conclusions  logical,  but  they  accomplish  nothing ;  you 
never  hear  of  men  being  turned  to  God  through  their  instru- 
mentality. If  you  could  read  the  language  of  their  hearts 
as  from  Sabbath  to  Sabbath  they  stand  up  before  their  con- 
gregations, would  their  words  not  be  some  such  as  these? 
"Well,  dearly  beloved  brethren,  I  have  come  into  your 
pulpit  to-day  because  I  have  agreed  to  come.  It  is  in  the 
terms  of  an  old  contract  between  us ;  a  contract  that  was 
formed,  to  be  sure,  when  I  was  disposed  to  take  a  some- 
what more  fanatical  view  of  the  matter  than  I  am  at  present. 
But  I  respect  the  bargain ;  worship  is  a  social  decency,  and 
a  graceful  adjunct  to  civilization.  Established  usage  looks 
in  this  direction,  and  religious  institutions  are  a  politic  kind 
of  constabulary.  I  am  here  in  my  place  as  the  bell  rings, 
and  I  take  occasion  to  remark  to  you,  as  I  think  I  have 
done  before,  that  it  is  proper  you  should  be  saved.  The 
Bible  is  pronounced  authentic  by  competent  antiquarians, 
and  has  uncommon  literary  merits.  The  laws  of  good 
breeding  have  settled  it  that  virtue  is  a  desirable  accom- 
plishment, besides  being  a  safe  protection  against  unpleasant 


THE   PEOPLE   AND  THE   PULPIT.  149 

penalties  invented  by  magistrates ;  and  Christian  faith  I 
will  recommend  as  a  prudent  specific  against  disagreeable 
consequences,  generally  reported  to  follow  wicked  courses. 
Amen." 

But  the  true  preacher,  when  he  handles  the  word,  does  it 
with  an  eye  looking  into  eternity  as  well  as  on  time,  and 
his  one,  all-absorbing  object  is  that  it  "may  have  free  course 
and  be  glorified ;"  that  its  beneficent  influences,  like  a  river, 
may  increase  in  volume  and  speed,  bear  down  all  obstruc- 
tions, and  roll  its  crystal  waves  of  life  through  every  home 
and  through  every  soul. 

From  the  preceding  verse  we  learn. 

Thirdly,  That  a  true  Gospel  preacher  seeks  the  interces- 
sorship  of  the  good:  "  Brethren,  pray  for  us."  Intercession 
is  an  established  principle  in  God's  method  of  governing 
and  blessing  his  spiritual  universe.  As  in  the  physical 
system  he  lights  one  world  by  another,  and  sustains  one  life 
by  another,  so  he  in  the  moral  blesses  one  spirit  by  an- 
other. Spirits  are  made  to  pray  for  spirits ;  intercession  is 
an  instinct  of  soul.  The  boy  of  the  widow  embarks  on  a 
vessel  for  distant  seas,  and  as  his  form  fades  on  the  deck 
her  heart  goes  up  in  prayer  to  God :  "  Protect,  O  Father, 
my  wandering  boy  !  When  the  night  and  the  tempest 
come  down  on  the  waters,  and  when  the  waves  beat  madly 
around  the  vessel's  side,  do  thou  keep  him  as  in  the  hollow 
of  thy  hand,  and  return  him  to  home  and  me  in  safety.'* 
In  yonder  dwelling  lies  a  loved  child  "sick  nigh  unto 
death."  How  patiently  the  mother  and  father  have 
watched !  how  forgetful  of  their  own  pains  and  weai'iness  t 
But  listen,  and  you  will  hear  their  hearts'  prayer : 


150  THE   HOMILIST. 

"Send  down  thy  winged  angel,  God  ! 

Amid  this  night  so  wild ; 
And  bid  him  come  where  now  we  watch, 

And  breathe  upon  our  chUd  ! 

"  She  lies  upon  her  pillow,  pale, 

And  moans  within  her  sleep, 
Or  wakeneth  with  a  patient  smile, 

And  striveth  not  to  weep. 

"  We  love — we  watch  throughout  the  night 

To  aid,  when  need  may  be  ; 
We  hope — and  have  despaired  at  times ; 

But  now  we  turn  to  thee  I 

"  Send  down  thy  sweet-souled  angel,  God  ! 

Amid  the  darkness  wild ; 
And  bid  him  soothe  our  souls  to-night, 

And  heal  our  gentle  child  !" 

Intercession  is  the  highest  function  of  prayer;  it  is  the 
devoutest  breath  of  benevolence  ;  it  is  the  soul  losing  itself 
in  the  interest  of  others,  as  the  soaring  eagle  loses  her  eyry 
in  the  sun.  The  true  preacher  will  ever  realize  the  neces- 
sity of  the  intercession  of  the  good.  Ever  conscious  will 
he  be  that  all  success  in  his  holy  work  depends  upon  the 
blessing  of  God,  and  that  it  is  his  sovereign  ordination  to 
vouchsafe  that  blessing  in  answer  to  the  trustful,  filial,  and 
importunate  prayer  of  holy  souls.  "  I  can  always  preach 
best,"  said  Fletcher,  "when  I  know  that  there  is  a  man 
in  the  assembly  who  is  from  his  heart  praying  for  my 
success."  If  Paul,  a  man  of  capacious  intellect,  lofty  genius, 
high  culture,  and  withal  divine  inspiration,  felt  the  need  of 
the  prayers  of  the  good  to  help  him  on  his  work,  how  much 
more  should  preachers  who  have  no   such  distinguished 


THE   PEOPLE  AND   THE   PULPIT.  151 

qualifications!     There  is  too  much  dependence  on  talents 
and  intellectual  resources  and  elocutionary  skill,  and  too 
little  of  a  disposition  to  throw  ourselves,  as  preachers,  on 
God,  through  the  prayers  of  the  good. 
From  the  preceding  verse  we  learn, 

Fourthly,  That  a  true  Gospel  preacher  frequently  meets 
with  opposition  from  those  whom  he  seeks  to  benefit.  Paul 
pVays  to  be  "delivered  from  unreasonable  and  wicked 
men."  The  unreasonable  men  were,  probably,  the  pagan 
philosophers,  who  were  constantly  raising  objections  to 
the  new  religion.  And  the  wicked  or  perverse  men  were, 
perhaps,  those  Jewish  zealots,  w^hom  no  argument  could 
convince,  and  no  kindness  conciliate.  The  more  thoughtful, 
conscientious,  earnest,  and  plain,  and  the  more  true  to  the 
genius  and  aim  of  his  vocation  a  preacher  is,  the  more  oppo- 
sition, as  a  general  thing,  he  will  have  from  "  unreasonable 
and  wicked  men."  You  preach  to  a  congregation  in  which 
the  leading  nien  are  known  to  be  engaged  in  the  liquor 
traffic,  and  at  once  you  have  an  organized  and  bitter  set  of 
opposers  arrayed  against  you.  Men  who  know  they  are  in 
the  wrong  become  very  much  excited  at  an  allusion  simply 
to  their  sin ;  and  in  how  many  a  Church  has  some  leading  man 
of  "  unreasonable  "  character  sown  trouble  and  sorrow  for  his 
pastor — such  sorrow  and  trouble  as  have  driven  him,  with  an 
aching  heart,  to  some  new  field. 

Having  thus  obtained  from  the  preceding  verse  our  idea 
of  a  TRUE  PREACHER,  wc  shall  procccd  to  fasten  our  atten- 
tion on  one  point,  namely,  the  unreasonableness  of  people  in 
regard  to  him.  We  have  nothing  to  do  with  their  conduct 
in  relation  to  false  and  worthless  preachers — men  who  some- 


152  THE   HOMILIST. 

times  parade  the  village  streets  with  cigars  in  their  mouths, 
or  who  can  be  seen  at  noon  or  eventide  mounted  on  a  corner 
store  box,  whittling  pine  sticks  and  cracking  jokes  with 
loafers — we  have  no  word  of  defense  to  utter  on  behalf 
of  such. 

I.  The  men  are  unreasonable  in  relation  to  their 

MINISTER  WHO  EXPECT  FROM  HIM  PERFECTION  OF  CHARACTER. 

Far  be  it  from  us  to  lower,  in  the  slightest  degree,  the  high 
standard  of  excellence  at  which  every  minister  is  especially- 
bound  to  aim.  We  would  not  relax  the  obligation  to  culti- 
vate distinguished  holiness,  or  offer  a  word  of  apology  for 
ministerial  sins.  But  there  are  men  who  expect  too  much 
from  them.  There  is  a  generation  belonging  to  most 
Churches,  "  pure  in  their  own  eyes,"  who  display  far  more 
anxiety  about  their  minister's  piety  than  their  own.  They 
are  ever  suspecting  his  virtue,  and  ever  ready  to  detect  his 
faults.  He  must  be  perfect.  Defects  which-are  overlooked 
in  others  are  heinous  in  him.  Things,  in  fact,  which  are  not 
evil  at  all — a  burst  of  indignation,  a  hearty  laugh,  a  witty 
expression,  a  genial,  natural,  unprofessional  manner  and 
talk — are  regarded  as  unbecoming,  and  even  morally  faulty. 
Hence  he  who  has  strong  natural  impulses  in  him,  and  strik- 
ing angularities  of  mind,  must  either  hypocritically  conceal 
all  these  under  the  garb  of  professional  seriousness  and  sanc- 
tity, or  else  his  piety  will  be  questioned,  and  even  denied, 
by  these  people. 

Now  we  say  nothing  of  the  uncharitableness  and  incon- 
sistency of  all  this ;  for  it  is  generally  the  hearer  that  has 
the  "  beam  "  in  his  own  eye  that  sees  most  readily  the  moto 


THE   PEOPLE   AND  THE   PULPIT.  153 

in  his  minister's ;  but  we  have  to  do  with  its  unreasonable- 
ness. We  say,  that  the  men  who  look  for  perfection  in  the 
minister  are  "  unreasonable  men."  Are  not  ministers,  like 
all  men,  the  children  of  the  fall?  Do  they  not  inheri^t  pas- 
sions common  to  their  race  1  Were  they  not,  like  others, 
born  of  imperfect  parents,  and  brought  up  under  the  influ- 
ences of  corrupt  society  ?  Have  they  not  the  inward  tend- 
encies and  outward  temptations  to  sin  w^hich  belong  to  all  1 
Is  jt  so  clear  that  a  pastor's  life  is  more  favorable  to  high 
piety  than  the  life  of  the  farmer,  the  merchant,  and  the 
mechanic  1 

Moreover,  were  the  apostles  perfect?  Were  they  not 
ever  fighting  against  the  corruptions  of  their  nature,  and 
pressing  after  that  which  they  had  not  attained — the  prize 
of  perfection  ?  It  is  "unreasonable,"  then,  to  expect  per- 
fection in  ministers.  Keason  would  tell  you  to  thank  God 
for  the  excellences  which  you  discover  in  them,  to  expect 
the  development  of  imperfections,  to  throw  over  them  the 
mantle  of  charity  when  they  appear,  and  to  invoke  the  Holy 
One  to  make  them  "  perfect  in  every  good  word  and  work." 

"  It  is  expected,"  said  John  Wesley  once,  "  that  the  preach- 
ers be  men  of  one  work  and  noted  for  piety ;  at  the  same  time 
I  see  no  reason  why  they  should  not  be  the  most  vivacious 
and  cheerful  men  in  the  world."  A  bishop  of  the  Methodist 
Episcopal  Church,  now  dead,  was  noted  for  his  almost  hi- 
larious disposition  in  conversation,  and  yet  no  man  was  more 
pious  at  heart  or  successful  in  his  ministrations. 

II.  Those    Church    members   are    unreasonable    who 

EXPECT    THEIR    MINISTER    TO    BE    ALWAYS    PRESENTING    THOSE 


154  THE  HOMILIST. 

SUBJECTS  WHICH  ARE  AGREEABLE  TO  THEIR  OWN  NOTIONS,  AND 
SUITABLE    TO    THEIR    PARTICULAR    STATE    OF  MIND.       There    is 

a  class  who  expect  their  minister  to  echo  in  every  sermon 
their  own  thoughts,  and  upon  every  question  that  comes 
up  to  pronounce  their  views.  Every  discourse,  too,  must 
have  something  to  meet  their  peculiar  circumstances,  and  to 
gratify  their  individual  taste.  Unless  this  is  the  case  they 
instantly  display  a  spirit  of  dissatisfaction.  They  will  re- 
turn from  the  sanctuary,  not  with  hearts  bounding  with  grati- 
tude for  the  opportunity  afforded  of  blending  their  thoughts, 
sympathies,  and  souls  in  the  worship  of  the  great  congrega- 
tion, but  with  uncomfortable  and  almost  angry  feelings 
toward  their  preacher,  because  he  did  not  exactly  utter  things 
according  to  their  tastes  and  wishes.  These  people  know 
the  entire  circle  of  truth.  Although,  perhaps,  they  have 
spent  the  whole  of  their  time  in  tilling  the  earth,  vending 
their  goods  in  the  shop,  or  keeping  books  in  the  counting- 
house,  and  never  devoted  a  whole  week  in  their  life  to  an 
earnest  endeavor  to  get  a  connected  and  harmonious  view 
of  the  system  of  divine  truth,  yet  they,  forsooth,  know  all ! 
They  speak  as  if  every  particle  of  divine  thought  had  been 
weighed  in  their  little  balance ;  as  if  their  little  plummet 
had  sounded  the  depths  of  metaphysical  divinity.  Hence, 
whenever  the  minister  pronounces  an  idea  not  exactly  in 
accordance  with  their  view,  they  have  no  hesitation  in  criti- 
cizing or  wholly  denouncing  it. 

We  call  the  men  who  thus  act  unreasonable  men. 
First,  Because  their  notions  do  not  constitute  the  Gos^yel. 
As  astronomy  is  not  the  stars,  and  geology  is  not  the  earth, 
religious  creeds  are  not  the  Gospel ;  they  are  only  a  few  im- 


THE  PEOPLE  AND  THE  PULPIT.  155 

perfect  human  ideas  about  a  grand  and  glorious  system  of 
infinite  wisdom  and  love.  The  most  comprehensive  system 
of  theology  ever  wrought  out  by  the  human  intellect  is  only, 
when  compared  with  the  Gospel,  as  one  poor  acre  of  land 
cut  off  from  the  mighty  continents  of  the  globe.  Is  it  not 
unreasonable  to  suppose  that  the  minister  who  has  conse- 
crated his  being  to  the  exploration  of  the  whole — to  walk 
every  road  and  scale  every  hill,  to  dig  into  every  mine,  to 
gather  flowers  and  fruit  from  every  zone,  is  to  be  shut 
up  within  the  few  square  yards  that  your  little  logic  has 
hedged  off  from  this  immeasurable  territory  of  wealth  and 
beauty  1  Is  it  reasonable  to  suppose  that  he  whose  work 
it  is  to  study  and  sound  out  all  the  notes  in  redemption's 
scale  of  music,  should  be  everlastingly  ringing  the  few 
.imperfect  notes  that  you  have  acquired  1  notes,  too,  whose 
blendings  as  yet  make  no  melody  that  can  charm  the 
world  1 

It  is  unreasonable, 

Secondly,  Because  the  duty  of  the  minister  is  to  lead  from 
^^ frst p7'inciples."  His  office  is  to  bring  out  "  things  new" 
as  well  as  old.  He  has  to  teach,  and  teaching  implies  the 
presentation  of  things  not  known  before.  The  honest 
preacher  therefore  is  not  the  one  who,  parrot-like,  is  always 
going  over  the  same  subjects  in  the  same  old  phraseology, 
but  is  one  who  presents  new  lessons  of  heavenly  wisdom  to 
his  people.  From  the  lower  he  advances  to  the  higher 
branches,  and  none  but  the  unreasonable  will  complain  of 
him  because  he  leaves  the  primer  and  first  reader  for  the 
higher  readers  in  the  great  Bible  school.  There  is  an  infin- 
itude for  him  to  learn  in  the  Gospel. 


156  THE  HOMILIST. 

"  "Were  man  to  live  coeval  with  the  sun, 
The  patriarch  pupil  would  be  learning  still, 
And  dying,  leave  his  lesson  half  unlearned." 

It  is  unreasonable, 

Thirdly,  Because^  though  his  ministry  suit  not  some  of  the 
Church  members  it  may  suit  others.  Such  are  the  diversities 
in  our  mental  make,  circumstances,  and  experiences,  that 
though  the  sermon  suit  not  that  old  saint,  it  may  be  just  the 
thing  for  that  young  convert ;  though  it  may  have  no  par- 
ticular fitness  for  the  Christian  well  grounded  in  the  faith,  it 
may  be  beautifully  adapted  to  the  inquiries  of  him  who  is 
exceedingly  anxious  to  be  rightly  directed.  The  diseases 
of  the  mind  are  various,  and  the  prescriptions  adapted  to 
some  would  have  no  value  for  others. 

Sometimes  we  think  the  sermon  poorly  adapted  to  the 
comprehension  of  the  more  illiterate  of  the  congregation ; 
but  here,  as  in  other  cases,  the  mistake  is  our  own.  The 
celebrated  Dr.  Bellamy  was  once  preaching  on  the  divine 
character  and  government  when  he  had  among  his  auditors 
a  pious  old  negro  man.  At  the  close  of  the  service  a  deacon 
of  the  Church,  who  thought  the  sermon  utterly  beyond  the 
reach  of  the  old  man,  and  therefore  of  no  profit  to  him, 
inquired  with  some  anxiety,  "  Well,  my  old  friend,  I  fear 
you  have  not  had  much  food  for  your  soul  to-day  ?"  "  O 
yes  !  my  poor  soul  has  been  fed  eber  so  much  ;  Massa  Bel- 
lamy make  God  so  big  to  poor  negro's  soul,  so  big." 

III.  The  men  are  unreasonable  toward  their  minister 

WHO     SUPPOSE     THAT     HE  WILL    BE     EQUALLY   ACCEPTABLE    TO 

ALL   CLASSES   OF   HEARERS.      It  happens  not  unfrequently 


THE  PEOPLE  AND  THE  PULPIT.  157 

when  people  hear  that  Hon.  Mr.  Brown,  or  some  other  titled 
dignitary,  has'  been  to  hear  their  preacher  and  has  expressed 
his  dissatisfaction,  called  him  too  superficial,  or  too  full  of 
argument,  or  too  full  of  anecdote  and  story,  or  too  crude,  or 
too  speculative,  or  too  something  else,  that  their  own  con- 
fidence in  him  is  shaken,  and  they  begin  to  have  fears  that 
he  is  not  the  man  he  used  to  be  or,  at  least,  is  not  the  man 
for  their  charge.  This  is  general.  A  spirit  of  dissatisfaction 
with  the  preacher  has  often  crept  into  a  congregation  through 
the  prejudiced  and  unfavorable  judgment  expressed  by  some 
one,  or  a  few,  possessing  perhaps  a  little  moneyed  or  other 
influence  in  the  town.     This  we  pronounce  unreasonable : 

First,  Because  of  the  diversity  of  mental  organization  that 
exists  among  men.  No  two  human  faces  are  alike,  and  no 
two  human  minds  are  alike  on  all  points;  they  differ  in  the 
kind  and  measure  of  leading  fliculties.  Some  are  more  dis- 
tinguished for  imagination  than  others;  they  like  the  truth 
done  up  with  the  roses  of  poetry  ;  others  have  a  predom- 
inance of  the  logical  faculty,  and  they  pride  themselves  in 
being  called  common-sense,  plain, blunt  men:  tropes,  figures, 
roses,  and  flights  of  fancy  are  a  loathing  to  them.  Then 
there  are  others  of  a  philosophic  turn  of  mind;  you  can 
satisfy  them  neither  by  poetry  nor  logic;  they  are  dis- 
posed to  accept  nothing  except  that  which  discusses  "  the 
reason  of  thmgs."  Then,  again,  there  are  hearers  strongly 
characterized  by  the  intuitional  propensities  and  powers  ; 
they  w£vnt  none  of  your  figures,  your  logic,  nor  your  phi- 
losophy; but  the  clear,  manly,  and  devout  statement  of 
divine  things  that  meets  their  sense  of  the  true,  the  beautiful, 
and  the  good.    We  know  a  gentleman,  a  member  of  the 


158  THE  HOMILIST. 

Church,  who,  the  very  moment  the  logical  field  is  entered 
by  his  pastor,  drops  his  eyelids  and  plants  his  elbow  or 
forehead  in  calm  repose  on  the  back  of  his  forward  neigh- 
bor's pew.  He  says  he  does  not  like  metaphysics :  meaning 
by  this  word  everything  except  that  which  suits  his  state 
of  mind.  When,  however,  the  field  of  logic  is  left,  and  an 
allusion  is  made  to  the  auroral  blush  of  morn,  or  the  ver- 
milion dyes  of  the  sinking  charioteer  of  day,  or  the  ban- 
nered clouds  that  go  careering  through  the  infinite  depths 
of  the  summer's  blue  sky,  he  is  himself  again;  his  eyes 
burst  forth  in  full  power,  and  he  is  all  aglow  with  the 
fervor  of  the  preacher's  description  of  his  favorite  topics. 

Secondly.  Because  of  the  diversity  of  experience  that  pre- 
vails among  mankind.  Minds  which  are  thus  diverse  in 
their  make  are  as  diverse  in  the  experience  through  which 
they  have  passed.  No  two  occupy  exactly  the  same  point 
of  vision  in  relation  to  truth,  and  therefore  they  can  never 
take  the  same  view ;  one  will  see  an  angle  where  another 
sees  a  curve,  one  a  hollow  where  another  sees  a  protuber- 
ance. These  different  points  of  vision,  too,  they  have 
reached  by  different  routes.  No  intellects  have  traveled 
exactly  the  same  road ;  and  intellect  often,  if  not  always, 
looks  at  truth  through  the  medium  of  the  past,  or  through 
the  coloring  of  one's  vocation  or  profession.  Two  men 
witness  a  battle,  one  from  a  hill-top,  the  other  from  a  valley. 
One  is  an  army  tailor,  the  other  a  professional  letter- writer. 
The  impression  made  on  the  two  minds  will  be  very  dis- 
similar, as  also  will  be  their  descriptions  of  the  battle.  A 
shoemaker  was  once  shown  a  portrait  by  Apelles,  the  prince 
of  Grecian  painters.     He  had  not  a  word  to  say  about  the 


THE  PEOPLE  AND  THE  PULPIT.  159 

faultless  figure  and  the  noble  countenance,  that  seemed 
instinct  with  life  and  intelligence,  but  remarked  that  the 
shoes  were  not  a  neat  Jit.  The  criticism  was  perfectly  nat- 
ural, because  he  looked  through  the  coloring  or  experience 
of  his  trade  as  he  made  it.  A  gentleman  who  once  spent  a 
night  in  a  lumber-camp  in  Maine,  says  that  he  found  the 
conversation  of  the  woodmen  was  abx)ut  nothing  but  the 
felling  of  timber.  With  them  it  was  literally  true  that  "a 
man  was  famous  according  as  he  had  lifted  up  axes  upon 
the  thick  trees."  A  preacher  who  would  make  his  remarks 
specially  effective  with  these  men  would  have  to  allude  to 
axes  and  trees. 

If,  then,  men  are  different  in  mental  constitution,  and  dif- 
ferent in  professional  tastes,  how,  in  the  nature  of  things,  is 
it  possible  for  one  preacher  to  be  equally  acceptable  to  all  ? 
Why,  Peter  did  not  see  clearly  some  of  the  glorious  objects 
that  came  within  the  sweep  of  Paul's  vision.  "  Every  man 
in  his  own  order."  The  stars  that  gem  the  coronal  of 
night  shine  with  a  different  and  an  unequal  luster.  The 
plants  that  variegate  the  earth  are  not  all  exactly  the  same 
size,  or  form,  or  color.  No  two  human  intellects  shine 
alike,  or  think  alike ;  and  the  impossibility  of  being  alike  is 
a  glorious  impossibility.  Let  each  seed  as  now,  from  the 
woodland  violet,  hiding  its  modest  face  in  the  crevice  of 
the  rock,  to  the  mammoth  pines  of  Oregon  and  California, 
produce  a  form  peculiar  to  itself,  and  thus  preserve  forever 
the  infinite  variety  of  the  landscape.  Let  "  one  star  differ  " 
forevermore  "  from  another  star  in  glory,"  and  thus  pre- 
serve the  power  of  the  nightly  firmament  to  inspire  us  by 
the  boundless  variety  of  its  lustrous  dome. 


160  THE   HOMILIST. 

Lei  not  all  minds  think  alike.  Uniformity  in  human 
thought  would  be  an  anomaly  in  the  universe  and  a  curse 
to  the  race :  it  would  reduce  our  world  to  mental  stagnation 
and  death.  Let  us  not,  then,  be  so  foolish  as  to  expect  that 
he  who  is  a  minister  to  one  must  be  a  minister  to  all.  It 
cannot  be.  A  man  is  only  truly  a  minister  to  the  grade  of 
mind  next  below  him,  and  between  whom  and  himself 
there  is  some  degree  of  similitude  and  sympathy.  You 
may  have  a  lamp  that  is  big  enough  for  your  little  cottage 
room,  but  it  is  not  big  enough  for  the  City  Hall  yonder. 

Jt  is  said  by  astronomers  that  the  sun  which  lights  up  our 
system  would  be  lost  in  midnight  amid  the  boundless 
amplitudes  of  another.  If  all  preachers  are  not  fitted  to 
preach  before  the  great  men  of  the  earth,  there  are  some 
that  can ;  but  do  not  say  that  those  who  fail  here  are  un- 
fitted to  minister  to  many,  aye,  to  any  almost  of  the  great 
number  of  other  congregations. 

IV.  The  men  are  unreasonable  toward  their  minis- 
ter WHO  imagine  that  they  can  derive  good  from  his 
preaching  irrespective  of  their  own  effort.  There  are 
not  a  few  men  and  women  in  congregations  who  expect  to 
get  good,  and  even  to  be  made  good,  by  the  minister;  and 
that  in  a  way,  too,  almost  entirely  independent  of  any- 
thing being  done  on  their  own  part.  They  come  to  church, 
and  they  listen  and  are  orderly  and  respectful ;  but  this  is 
about  all  they  do.  And  yet  they  expect  to  receive  great 
spiritual  benefit,  and  cry  out  against  the  dryness  and  un- 
profitableness of  the  ministry  if  their  expectations  are  not 
realized.     They  say,  We  do  not  feel  ourselves  benefited  by 


THE  PEOPLE  AND  THE   PULPIT.  161 

the  preaching  of  our  minister — we  are  not  being  fed  at  all. 
But  are  you  doing  your  part  1  Acting  as  you  do,  you  are 
"  unreasonable  men  "  if  you  expect  any  good.  In  the  na- 
ture of  the  case,  no  preacher  can  benefit  you  unless  you  do 
three  things : 

First.  You  must  prepare  your  mind  to  receive  good 
from  his  sermons.  Such  is  our  mental  constitution  that 
ideas  can  only  deeply  affect  and  permanently  influence  us 
as  we  single  them  out,  and  get  each  separately  to  occupy 
and  possess  the  mind  entirely  for  the  time.  We  must 
sweep  for  the  moment  every  other  idea  from  the  soul,  and 
get  the  one  we  wish  to  influence  us  to  fill  the  whole  horizon. 
A  student  in  developing  a  theorem,  or  working  out  a  diffi- 
cult equation  in  algebra,  cannot  at  the  same  time  be  occu- 
pying his  mind  with  a  land  trade  or  a  sugar  speculation. 
He  must  have  but  the  one  thing  present  with  him  if  he  ex- 
pects to  master  his  equation,  or,  having  mastered,  to  re- 
member the  steps  by  which  he  reached  the  result. 

In  this  age  of  stir  and  speculation  men  must  spend  some 
time,  before  entering  God's  house,  in  clearing  their  minds  of 
worldly  rubbish  if  they  expect  to  receive  good.  It  will  not 
do  to  carry  with  them  their  houses  and  barns,  their  stocks 
and  their  farms,  their  city  lots  and  their  abundant  mer- 
chandise; for  it  is  not  possible  for  any  sermon  properly  to 
influence  men  who  thus  act.  You,  whose  moral  sensibilities 
are  incrusted  by  the  drying  heat  and  bustling  tread  of  six 
days'  commercial  life — whose  whole  spiritual  being,  in  fact, 
is  overlaid  with  business  memories  and  business  hopes, 
you  must  spend  some  time  in  your  closet  with  God  and 
your  own  souls,  endeavoring  to  break  up  this  hard  crust 

The  Homiliet.  1 1 


162  THE  HOMILIST. 

that  overlays  your  spirit ;  you  must  tear  up  the  weeds,  cut 
down  the  briars  and  brush,  and  clear  the  soil,  if  you  expect 
with  benefit  to  receive  the  "engrafted  word."  "How  did 
you  like  the  sermon  f  said  a  gentleman  once  to  an  elderly 
member  of  the  Methodist  Church  where  we  reside.  The 
discourse  was  by  a  young  man,  and  by  many  pronounced 
discursive  and  lame.  "  Like  it,"  said  the  member  in  reply, 
"well,  sir,  I  like  all  sermons.  I  was  praying  before  I 
went  to  church,  and  all  the  time  I  was  at  church,  and  my 
soul  was  greatly  blessed." 

Secondly.  You  must  reflect  upon  the  subjects  which  he 
presents  to  your  notice.  A  preacher  may  preach  ever  so 
instructively ;  he  may  develop  doctrine  after  doctrine,  and 
establish  truth  after  truth ;  but  what  of  all  this  if  the  hearer 
is  with  his  heart,  like  the  fool's  eyes,  in  the  ends  of  the 
earth?  or  what  if  he  is  sound  asleep  in  his. seat?  A  pupil 
at  school,  no  matter  who  his  teacher  may  be,  must  study 
his  lesson.  Let  the  greatest  of  mathematicians  or  astron- 
omers attempt  to  teach  a  class  the  principles  of  descriptive 
geometry,  or  the  integral  calculus,  or  the  methods  of  cal- 
culating an  eclipse ;  of  what  use  will  be  his  vast  acquire- 
ments if  the  members  of  his  class  will  not  reflect  on  what 
he  says  ?  We  hear  often  of  stupid  sermons,  but  is  not  the 
stupidity  too  often  in  the  hearer  rather  than  in  the  speaker  1 
No  being  can  help  a  hearer  independent  of  his  own  personal 
reflection.  A  preacher  may  bring  to  you  the  divine  mate- 
rials out  of  which  the  temple  of  a  holy  character  is  to  be 
formed,  and  he  may  point  out  to  you  the  plan  of  the  build- 
ing and  the  best  way  to  accomplish  the  object,  but  he  can- 
not build  for  you ;   no  man,  no  angel  can  build  for  you. 


THE   PEOPLE  AND  THE   PULPIT.  163 

If  the  edifice  is  ever  to  be  reared  your  own  hand  must  do 
it;  you  must  "build  up  yourselves  in  the  most  holy 
faith." 

Thirdly.  You  must  reduce  to  practice  the  doctrines  he 
preaches.  When  does  truth  become  incorporated  in  our 
nature,  and  therefore  do  us  good  1  Not  merely  when  it  has 
made  an  impression  on  the  feelings ;  if  that  is  all  it  will 
evaporate  in  real  life,  as  dew  in  the  sun.  Not  merely  when 
by  reflection  it  has  taken  the  form  of  an  intelligible  idea  in 
the  intellect,  for  then  it  may  merely  shine  with  a  cold  moon- 
beam influence  upon  the  understanding,  and  have  no  power 
to  penetrate  and  vivify  the  heart.  But  when  it  has  been 
taken  up  in  an  act,  when  it  has  been  embodied  in  a  deed, 
then  it  has  become  part  of  ourselves. 

You  may  hear  the  most  eloquent  sermon  ever  preached 
by  mortal  tongue  on  benevolence  and  prayer,  and  it  may 
make  a  deep  impression  on  your  mind  at  the  time ;  but, 
unless  you  suitably  embody  the  feelings  awakened  by  some 
act  of  mercy  and  devotion,  the  discourse  will  prove  no  real 
and  permanent  boon  to  you.  Old  divines  used  to  speak  of 
meditation  as  that  digestive  and  appropriating  power  of  the 
mind  by  which  sermons  were  turned  into  nutrition  and  be- 
came part  of  the  man.  We  would  not  disparage  medita- 
tion ;  but  our  impression  is  that  it  is  action  that  does  this. 
Character  is  made  up  of  habits,  and  habits  are  made  of  acts  ; 
and  it  is  only  when  the  idea  or  impression  is  translated 
into  an  earnest  act  that  it  becomes  a  real  power.  Religious 
truth,  if  left  to  remain  in  the  form  of  ideas  in  the  mind,  is 
only  to  the  man  like  the  ram-drop  upon  the  leaf;  it  may 
glisten  like  a  diamond  in  the  sun  and  add  a  moment's  brill- 


164  THE   HOMILIST. 

iance  to  the  object,  but  it  is  of  no  service  to  the  tree ;  but 
when  ideas  are  translated  into  deeds,  they  are  like  the  rain- 
drops penetrating  the  roots,  and  bearing  new  energy  into 
every  branch. 

The  want  of  action  is  the  reason  why  so  many  people  in 
our  day  are  not  fed  by  sermons.  Hence,  who  are  the  men 
in  congregations  who  complain  of  the  want  of  food  in  ser- 
mons ?  They  are  the  do-nothings,  the  sentimental  loungers, 
who  are  forever  studying  their  "frames  and  feelings,"  or 
else  are  in  hot  pursuit  of  some  new  notions  or  new  preacher. 
Men  of  religious  action,  the  benevolent  visitors  of  the  poor, 
the  tried  and  self-denying  instructors  of  the  ignorant,  they 
are  always  fed  by  the  sermon ;  they  live  for  something  be- 
sides verbal  and  literary  criticism. 

You  who  complain  of  not  deriving  good  from  the  ser- 
mons of  your  preacher  neglect  each  of  the  three  neces- 
sary conditions  on  which  alone  any  good  can  2>ossihly  come 
to  you.  You  expect  good  when  you  come  to  the  sanctuary 
with  a  mmd  unprepared  to  receive  the  good  seed ;  when  you 
make  no  effort  to  study  thoroughly  to  understand  and  ap- 
preciate the  statements  that  are  addressed  to  you,  and  when 
you  never  attempt  to  reduce  to  action  the  doctrines  that 
are  proclaimed.  Unreasonable  men!  would  you  expect  a 
boy  at  school  to  advance  who  never  studied,  but  who  slept 
half  the  time,  or  had  his  eyes  and  thoughts  on  things  outside 
the  school-room?  Would  such  a  boy,  introduced  into  a 
gymnasium,  ever  have  his  chest  expanded,  or  his  muscles 
developed  by  simply  listening  to  lectures  on  parallel  bars, 
dumb'  bells,  and  spring  boards  1  Could  a  man  reasonably 
expect  to  become  a  great  painter  who  should  spend  his 


THE   TEOPLE   AND  THE   PULPIT.  165 

whole  time  in  listening  to  lectures  on  the  art,  instead  of 
taking  up  the  pencil  and  the  brush  in  order  to  embody  the 
ideas  on  canvass  1  Well  might  ministers  say  :  Deliver  us 
from  such  unreasonable  men ! 

"  I  heard  a  sermon  once,"  said  a  brother  to  us,  "  from  a  ' 
venerable  itinerant  preacher,  on  benevolence.  I  thought 
the  effort  very  lean,  but  one  thing  impressed  me  a  little. 
'  Go,'  said  he,  '  and  do  something  after  I  have  done  preaching. 
Have  it  to  say  when  I  come  back,  four  weeks  hence,  that 
you  have  done  something,  and  my  word  and  God's  word 
for  it,  you  will  be  a  better  and  a  happier  man.'  I  knew  a 
poor  widow  living  on  the  edge  of  some  woods  about  a  mile 
from  my  home.  Her  husband  had  been  dead  two  or  three 
years,  and  with  three  helpless  little  girls  she  had  a  hard 
conflict  with  poverty.  I  had  often  spoken  kindly  to  her, 
and  thought  my  duty  ended  when  the  words  were  uttered ; 
but  when  the  sermon  of  the  old  white-headed  preacher  was 
done  the  resolution  was  formed  to  go  and  do  something. 
Next  day  I  visited  the  cellar  and  measured  out  a  bushel  of 
potatoes,  a  bushel  of  apples,  and  a  variety  of  other  things, 
and  having  put  them  into  a  wagon,  started  for  the  cottage 
of  the  widow.  A  load  of  wood,  for  which  I  paid  three 
dollars,  preceded  me.  An  hour's  drive  brought  both 
loads  in  front  of  the  house;  and  when  my  explanation 
was  given  there  were  wet  eyes  and  warmer  hearts  in  both 
parties.  The  widow  wept  for  joy,  and  the  children  joined 
suits  while  I,  finding  my  feelings  too  much  for  my  strength, 
had  to  give  way  also  to  tears.  The  act  was  one  that  gave 
me  a  new  spiritual  start;  and  when  the  preacher,  at  the 
end  of  the  four  weeks,  came  back,  I  thought  his  discourse 


166  THE  ho:milist. 

one   of  the   most   eloquent   I  had  ever  listened  to.     The 
change  was  in  myself,  not  in  him  or  his  preaching." 

V.  The  men  are  unreasonable  toward  their  minister 
WHO  receive  his  spiritual  services  without  a  proper 
SECULAR  ACKNOWLEDGEMENT.  No  true  preacher  will  ever 
preach  with  an  eye  to  the  dollar.  All  mercenary  considera- 
tions will  be  borne  down  and  engulfed  by  his  ever-deepening 
concern  to  win  souls.  Still,  in  common  with  other  men,  he 
will  have  his  potatoes  and  flour  to  buy,  and  his  grocery  and 
meat  bills  to  settle,  and  according  to  the  present  arrange- 
ments of  society  he  will  generally  have  to  adjust  these 
matters  with  money.  Whence  is  he  to  receive  this  1  As 
a  general  rule  it  comes  only  as  the  reward  of  labor.  He 
labors  not,  it  is  true,  with  a  carpenter's  plane,  nor  ^vith 
the  hammer  of  the  blacksmith,  nor  with  the  plow  of  the 
farmer;  but  nevertheless  he  labors.  The  office  of  a  true 
preacher  is  no  sinecure,  no  lounger's  berth;  there  is  no 
work  so  arduous  as  his.  It  is  the  labor  not  of  limbs,  but 
of  brain  and  heart ;  it  is  a  constant  draw  upon  the  very 
fountains  of  nervous  energy.  Five  hours  of  hard  study  is 
a  greater  tax  on  the  body  than  ten  hours  of  ordinary  man- 
ual labor.  "All  persons  who  have  been  accustomed  to 
close  study,"  says  Dr.  George  Moore,  "  will  remember  the 
utter  and  indescribable  confusion  that  comes  over  the 
mind,  and  the  strange  failure  of  physical  strength  when  the 
will  has  wearied  the  brain.  The  hand- workers  live  long 
lives  if  they  work  in  the  open  air  ;  but  the  head-workers 
too  often  exhaust  the  nervous  system  and  have  miserable 
health  or  early  graves." 


THE   PEOPLE   AND   THE   PULPIT.  167 

Nor  is  there  any  work  so  useful  to  society  as  the  work 
of  preachers.  The  ministry  of  the  United  States  are  a 
great  police  force  to  society.  Where  is  the  business  man 
in  community  who  would  be  willing  to  abolish  the  min- 
istry 1  Where  is  the  man  who  would  favor  the  sale  of  all 
our  churches,  with  the  intention  of  converting  them  into 
money  and  putting  the  money  out  at  ten  per  cent,  for 
some  other  than  religious  purposes?  The  truth  is,  the 
preachers  of  our  own  country  are  not  only  the  best  but 
the  cheapest  policemen  the  country  has.  Is  there  any 
worker,  therefore,  who  is  entitled  to  more  respect  than  the 
minister  1  If  the  labor  is  the  most  arduous  and  the  most 
useful,  ought  it  not  to  secure  the  most  ample  secular  return  1 
Paul  recognizes  and  enforces  this  common-sense  claim  : 
"Who  goeth  a  warfare  any  time  at  his  own  charges'? 
Who  planteth  a  vineyard,  and  eateth  not  of  the  fruit 
thereof?  Or  who  feedeth  a  flock,  and  eateth  not  of  the 
milk  of  the  flock  ?  For  it  is  written  in  the  law  of  Moses, 
Thou  shalt  not  muzzle  the  mouth  of  the  ox  that  treadeth 
out  the  corn.  Doth  God  take  care  of  oxen  1  If  we  have 
sown  unto  you  spiritual  things,  is  it  a  great  matter  if  we 
shall  reap  your  carnal  things'?  Uven  so  hath  the  Lord 
ordained  that  they  which  'preach  the  Gospel  shall  live  of  the 
Gospeir 

In  the  light  of  these  words,  how  unreasonable  does  the 
conduct  of  some  people  appear  in  relation  to  their  minister. 
There  are  men  who  receive  and  expect  large  services  from 
him,  and  who  make  little  or  no  return.  They  pay  or 
promise  to  pay  fifty  cents  or  one  dollar  a  quarter,  making 
from  two  to  four  dollars  a  year,  and  for  this  paltry  sum 


168  THE  HOMILIST. 

they  expect  preaching  every  Sabbath,  and  a  pastoral  visit 
once  in  every  two  or  three  weeks,  or  else  they  set  up  com- 
plaints against  him  and  seek  to  spread  a  spirit  of  dissatis- 
faction through  the  neighborhood.  There  are  families  in 
Almost  every  congregation  all  over  the  country  who  spend 
more  for  candies  and  toys  for  their  children,  or  who,  to  keep 
up  with  the  newest  styles,  give  more  to  the  milliner  for 
new  bonnets  than  they  give  to  their  preacher.  If  it  is  the 
oyster  season,  and  they  are  residents  of  the  city,  there  is 
money  in  their  pocket  for  the  oysters,  but  a  slim  supply  of 
funds  for  the  preacher.  If  a  farm  in  the  neighborhood  is  to 
be  sold  cheap  they  have  money,  or  borrow  it,  for  the  first 
payment,  and  then  having  put  themselves  in  debt,  they  can- 
not of  course  give  anything  more  for  the  balance  of  the 
year !  You  pay  one  dollar  and  a  half  or  two  dollars  a 
week  for  hired  help  in  your  house :  the  act  is  well  enough, 
but  how  much  do  you  give  the  preacher  1  In  all  honesty 
ought  you  not  to  give  him  twenty -five  dollars  a  year,  this 
being  one  quarter  only  of  what  you  pay  your  kitchen  girl  ? 
ought  you  not  to  give  fifty  dollars  1  But  you  do  not ;  you 
screw  and  squirm,  and  threaten  to  go  to  some  other  cheaper 
charge  every  time  an  allusion  is  made  to  the  preacher's 
support.  "It  is  nothing,"  say  you,  "but  money ^  money ^ 
money  all  the  time !"  But  then  don't  you  know  that  you 
are  the  man  that  complains  the  most,  and  yet  the  one  that 
gives  the  least*?  Does  not  every  man  know,  who  knows 
anything  about  the  financial  matters  of  a  Church,  that  the 
members  who  send  up  the  most  piteous  lamentations  about 
money  are  always  and  invariably  the  men  that  subscribe 
but  never  pay  their  subscriptions,  or  else  subscribe  so  little 


THE  PEOPLE  AND  THE  PULPIT.  169 

that  the  poorest  widow  equals  them?  You  can  obtfim 
some  mteresting  statistics  on  this  point  by  early  application 
to  the  stewards  of  the  charge  where  you  belong.  Call  at 
some  of  their  official  meetings  and  make  inquiries.  You 
will  find  them  both  agreeable  and  communicative. 

The  officers  of  the  navy  and  army  of  the  government  receive 
three  thousand,  four  thousand,  six  thousand,  and  ten  thousand 
dollars  a  year ;  the  superintendents,  presidents,  secretaries, 
and  general  ticket  agents  of  our  railroads  receive  from 
eighteen  hundred  to  fifteen  thousand  dollars  a  year ;  book- 
keepers and  salesmen  receive  from  six  hundred  to  four 
thousand  dollars  a  year;  mechanics  and  tradesmen  make 
from  four  hundred  to  fifteen  hundred  dollars  a  year.  But 
what  are  the  salaries  of  preachers  in  this  country?  The 
Wesleyans  of  Great  Britain  receive  an  average  of  near  fif- 
teen hundred  dollars  a  year;  while  the  average  of  Meth- 
odist preachers  of  America,  including  house-rent,  does  not 
reach  four  hundred  dollars  a  year.  The  Presbyterian  and 
Congregational  Churches  in  the  large  cities  pay  more,  but 
take  the  country  through,  the  average  paid  their  ministry  is 
only  about  three  hundred  and  sixty  dollars  a  year;  the 
Episcopal  Church  pays  still  less;  the  Baptist  Church  about 
three  hundred  and  twenty  dollars,  and  the  Methodist  Prot- 
estant Church  scarcely  three  hundred.  Now  is  it  not 
unreasonable  for  Church  members  to  expect  their  preachers 
to  live  on  such  allowances,  to  preach  good  sermons,  and  to 
do  full  pastoral  work  1 

Their  children  have  to  eat  like  other  children,  and  if  they 
cannot  get  bread  from  the  congregations  whom  they  serve, 
they  must  work  with  their  own  hands  for  it.     And  if  the 


170  THE  HOMILIST. 

attention  of  a  preacher  is  thus  divided  his  services  inevitably 
become  imperfect  and  of  but  little  profit.  Can  a  man  -who 
has  just  lost  a  child  or  a  wife  preach  while  suffering  his 
great  sorrow?  Can  a  man  who  is  racked  with  distress  as 
to  where  the  money  for  the  next  pair  of  shoes,  or  the  next 
barrel  of  flour,  or  the  next  anything  needed  shall  come 
from ;  we  say,  can  a  preacher  thus  harassed  be  in  a  state 
of  heart  and  mind  for  active  service?  We  think  not. 
Anxiety,  above  almost  every  other  thing,  affects  the  func- 
tions of  the  body,  and  especially  of  the  stomach,  and  then 
follows  nervous  disease  in  all  its  various  forms,  and  then 
again  comes  general  lassitude  and  ineffectiveness  out  and  in 
the  pulpit  on  the  part  of  your  preacher.  When  a  merchant 
employs  a  young  man  as  clerk  he  is  careful  to  tell  him  to 
make  as  his  one  business  that  of  selling  well  and  rapidly. 
Every  other  thing  must  be  dismissed,  every  occupation 
that  would  divide  the  attention  must  be  ignored,  and  he 
must  give  himself  wholly  to  his  work.  Ought  not  men  to 
place  their  preachers  in  such  a  position  as  to  allow  a  similar 
free,  full,  and  undivided  attention  to  the  one  thing  in  hand  ? 

VI.  The  men  are  unreasonable  toward  their  minister 
WHO  expect  him  to   be  very   useful,  while   they   are 

PRACTICALLY     COUNTERACTING     HIS     INFLUENCE.       There     are 

men  in  most  congregations  who  are  more  than  ready  to 
complain  of  the  want  of  their  preacher's  success — "croak- 
ers." They  talk  of  the  dull  times,  the  few  that  are  being 
added  to  the  Church,  the  little  increase  made  to  the  congre- 
gation, and  the  small  amount  of  influence  exerted  upon  the 
neighborhood ;  and  they  refer  all  this  to  the  ineffectiveness 


THE   PEOPLE   AND   THE   PULPIT.  171 

or  the  want  of  a  popular  element  in  the  preacher,  when,  at 
the  same  time,  much  of  the  cause  is  in  themselves.  They 
not  only  do  not  encourage  him  with  their  sympathies  and 
prayers,  and  aid  him  by  their  hearty  co-operation,  but,  prac- 
tically, they  hinder  him.  The  power  of  a  minister  upon  his 
neighborhood  depends  greatly  on  his  people.  They  are  his 
witnesses  ;  the  force  of  his  statements  on  the  minds  of 
others  depends  not  half  so  much  on  the  potency  either  of 
his  logic  or  eloquence  as  upon  the  testimony  furnished  by 
the  every-day  life  of  his  people.  They  are  his  "epistle 
known  and  read"  of  all  the  men  in  his  charge.  Suppose 
now  that  his  members  are  narrow  in  their  conceptions, 
gross  in  their  sympathies,  false  in  their  dealings,  and  hypo- 
critical in  their  lives,  w^hat  will  be  the  effect  on  the  com- 
munity where  they  reside  1  Will  they  not  be  like  the  man 
whom  a  lawyer  brought  into  court  as  a  witness  to  confirm 
the  statements  of  his  client,  but  who,  the  moment  he  was 
placed  in  the  witness-box,  swore  the  opposite  of  what  he 
before  professed,  thus  stripping  the  counsel  of  all  his  power 
over  the  jury?  The  ministry  of  many  a  faithful,  toiling 
preacher  has  been  neutralized  and  destroyed  by  the  conduct 
of  those  who  are  known  as  his  people.  Like  Achan  in  the 
camp,  they  prevent  all  victorious  deeds  being  wrought  for 
the  truth  and  God. 

We  know  several  congregations  where  the  people  stand 
side  by  side  and  shoulder  to  shoulder  with  the  preacher. 
They  do  not  use  dissecting  knives  on  his  sermons, 
but  pray  for  him,  and  defend  his  character,  and  assist 
him  in  his  pastoral  work,  and  the  consequence  is  that 
these    congregations   are    growing    congregations,    sinners 


172  THE  HOMILIST. 

are  converted,  and  the  cords  of  Zion  are  lengthened 
and  made  strong.  If  all  congregations  were  as  the 
few,  what  a  work  of  evangelism  the  country  would 
witness ! 

There  is  much  talk  about  the  ministry  for  the  times.  We 
would  not  for  a  moment  defend  the  loafing  •  preacher,  the 
man  who  does  as  little  as  he  can,  studies  none,  and  delights 
chiefly  in  gossip  and  street-corner  debate.  But  is  there  not 
quite  as  much  need  of  a  church  for  the  times  as  a  ministry 
for  the  times  1  Are  there  not  too  many  Jerry  Larkum's  in 
the  Church,  men  who  luxuriate  in  the  prospect  of  a  millen- 
nium, but  who  do  everything  in  their  power  to  keep  it  back  ; 
men  who  hear  a  sermon  for  the  sake  of  telling  their  wives 
and  children  how  poor  it  was,  and  who  delight  in  nothing 
so  much  as  when  their  preacher  becomes  embarrassed  or 
makes  a  bad  failure. 

Of  professional  censors  and  dyspeptic  Christians  there 
are  all  too  many.  We  want,  for  the  world's  good  and  ref- 
ormation, those  who  will  make  Christianity  the  sovereign, 
predominating  purpose  of  the  soul.  "Go  a  little  deeper," 
said  a  wounded  guardsman  of  Napoleon  to  the  surgeon  who 
was  probing  a  wound  just  above  his  heart,  "and  you  will 
find  the  emperor."  So  the  real  Christian  may  say  :  "  Go  a 
little  deeper,  go  to  the  core  of  my  heart,  and  you  will  find 
the  Saviour.  Other  affections  may  lie  on  the  surface,  but 
this  master  feeling,  this  all-burning  passion  for  Christ's 
caus^  and  Christ's  ministers,  lives  and  lurks  in  the  inmost 
depths.  Other  feelings  I  am  possessed  of,  but  this  one  pos- 
sesses me:  '  For  me  to  live  is  Christ.  For  this  one  thing  I 
do,  forgetting  those  tilings  which  are  behind,  and  reaching 


THE  MEMOEY  OF  FORGIVEN  SINS.  173 

forth  unto  those  things  which  are  before,  I  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus!"' 


HOMILY  XIX. 

THE  MEMORY  OF  FORGIVEN  SINS. 

Who  was  before  a  blasphemer,  and  a  persecutor,  and  injurious. 
1  Timothy  i,  13. 

God's  forgiveness*  is  full,  free,  and  thorough.  Yet  forgiv- 
ing, he  does  not  forget.  God  remembers  forgiven  sins,  but 
he  does  not,  will  not,  remember  them  against  us.  "  Thou 
wilt  cast  all  their  sins  into  the  depths  of  the  sea."  We 
should  remember  them.  Let  us  think  of  the  forgiven  past, 
not  with  self-condemnation,  for  that  were  to  do  what  God 
will  not  do,  and  so  far  to  undo  what  he  has  done,  but  with 
a  view  to  self-improvement  and  the  divine  glory. 

Four  benefits  may  be  derived  from  a  proper  recollection 
of  our  forgiven  sins  : 

I.  The  memory  of  forgiven  sins  is  favorable  to  hu- 
mility. Spiritual  pride  is  a  sin  to  which  the  eminently 
holy,  gifted,  and  useful  Christian  is  liable.  Let  the  first 
remember  how  he  formerly  defiled  himself;  the  secpnd,  to 
what  unworthy  objects  he  directed  his  noble  faculties  ;  the 
third,  that  his  pardoned  sins  may  be,  probably  are,  worlcing 
fatal  mischief  in  the  world.  Years  ago  he  may  have  said  a 
word  that  WTongly  influenced  some  soul,  and  that  soul  in 
consequence  may  have  gone  far  astray,  and  may  now  be  a 


174  THE   HOMILIST. 

wanderer  on  the  "  barren  mountains  of  sin ;"  and  where  3s 
there  room  for  pride  1  Why  did  Paul  describe  himself  as 
"  less  than  the  least  of  all  saints  1" 

II.  The  memory  of  forgiven  sins  ^  is  conducive  to 
WATCHFULNESS.  Forgiveuess  has  not  destroyed  our  liability 
to  sin.  Forgiven  sins  have  left  weak  places  in  our  souls. 
Remember  your  old  habits,  your  "  besetting  sins."  Those 
weak  places  will  be  the  principal  points  of  attack  by  our 
spiritual  foes,  and  the  strongest  fort  is  no  stronger  than  its 
weakest  part. 

"  Angels  our  march  oppose, 

Who  still  in  strength  excel, 
Our  secret,  sworn,  eternal  foes. 

Countless,  invisible  ; 
From  thrones  of  glory  driven. 

By  flaming  vengeance  hurled. 
They  throng  the  air,  and  darken  heaven. 

And  rule  this  lower  world." 

It  becomes  us  therefore  to  watch  vigilantly  the  return  of 
"  unclean  spirits,"  who,  as  night  besiegers,  are  ever  anxious 
to  make  the  attack  on  the  citadel  of  our  hearts,  and  in  the 
weakest  places. 

III.  The  memory  of  forgiven  sins  is  productive  of 
compassion.  We  pity  sinners.  We  have  no  inclination  to 
call  fire  from  heaven  to  consume  them.  Pardon  has  made 
our  hearts  tender  toward  "  all  men."  "  For  we  ourselves 
also  were  sometimes  foolish,  disobedient,  deceived,"  etc. 
The  unforgiven  are  the  unforgiving,  the  unmerciful,  and 
stony-hearted. 


THE  MEMORY  OF  FORGIVEN  SINS.  175 

IV.  The  memory  of  forgiven  sins  awakens  gratitude. 
We  are  in  danger  of  forgetting  "all"  the  Lord's  "benefits," 
but  we  cannot  if  we  remember  our  sins.  To  the  enlight- 
ened, the  sanctified,  heavenly  mind,  God's  mercy  in  the 
forgiveness  of  sins  will  stand  out  in  bold  relief  against  the 
background  of  such  thoughts  as  these:  "The  iniquity  of 
those  sins :  their  number^  their  miseries^  actual  and  prospective. 
O  the  depth  of  that  mercy !  The  sight  of  it  made  David 
cry  aloud :  "  Bless  the  Lord,  O  my  soul,  and  all  that  is 
within  me,  bless  his  holy  name.  Bless  the  Lord,  O  my 
soul,  and  forget  not  all  his  benefits."  Feed  the  flame  of 
gratitude  with  thoughts  of  forgiven  sins.  See  what  Paul 
says  in  the  context. 

Thoughts  of  forgiven  sin  give  never-ceasing  impulse  to 
the  song  of  the  redeemed  in  heaven  :  "  Unto  him  that  -loved 
us,  and  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  God  and  his  Father ; 
to  him  he  glory  and  dominion  for  ever  and  ever." 

But  O  the  memory  of  unforgiven  sins  in  the  dark  scenes 
of  retribution !  * 


176  THE  HOMILIST. 


HOMILY    XX. 

THE  GREAT  CALAMITY. 

Although  the  fig  tree  shall  not  blossom,  neither  shall  fruit  be  in  the 
vines ;  the  labor  of  the  olive  shall  fail,  and  the  fields  shall  yield  no  meat ; 
the  flock  shall  be  cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the 
stalls :  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salva- 
tion. Habakkuk  iii,  17,  IS. 

Habakkuk  was  receiving  communications  from  God  when 
he  wrote  the  text.  The  condition  of  the  Jews  called  forth 
the  sympathy  of  this  good  man.  He  exemplifies  that  sym- 
pathy by  appealing  to  the  Most  High  on  their  behalf,  and 
he  receives  attention  from  the  mighty  God  of  Israel.  How 
little  he  was  influenced  by  the  material,  and  how  much  by 
the  spiritual,  our  text  abundantly  proves. 

I.  The  divine  rule  is  to  make  an  abundant  provision 
FOR  man's  physical  WANTS.  The  great  Creator  gives  him 
the  fig  tree,  the  vine,  the  olive,  the  fields,  the  flock,  and  the 
herd.  Observe,  1.  The  vastness  of  God^s  wealth.  2.  ^Tis 
su2)reme  regard  for  marl's  comfort. 

TI.  The  good  man  recognizes  the  possibility  of  a  total 
FAILURE  IN  THIS  PROVISION.     "Although  the  fig  tree,"  etc. 

First.  Such  a  failure  is  fearful  to  contemplate. 

Secondly.  Such  a  failure  must  occur  through  one  or  both 
the  following  causes:  1.  Man''s  neglect.     "The  slnn;gard  that 


THE  GEEAT  CALAMITY.  177 

will  not  plow  by  reason  of  the  cold  shall  beg  in  harvest  and 
have  nothing."  It  is  a  fixed  law  in  God's  universe  that  "  the 
man  who  will  not  work  shall  not  eat."  2.  A  direct  visita- 
tion from  God.  One  fiery  blast  from  Jehovah's  nostrils 
would  burn  up  the  material  and  animal  kingdoms.  At  his 
presence  the  mountains  melt  away,  and  the  earth  smokes. 

III.  That  in  the  very  face  of  this  calamity  the  good 
MAN  triumphantly  CONFIDES  IN  GOD.  "Yct  will  I  rcjoice  in 
the  Lord."  The  wisdom  of  this  conduct  is  seen  in  two 
things  : 

First.  In  the  divine  immutability. 

Secondly.  Great  calamities  afford  scope  for  the  develop- 
ment of  great  principles.  Trials,  if  very  heavy,  kill  little 
men  but  make  great  ones.  Just  as  an  Atlantic  billow  bears 
the  reeling  ship  aloft,  so  does  the  mighty  wave  of  trouble 
lift  to  notice  a  true  son  of  God.  Trials  strengthen  and 
develop  love  and  faith. 

IV.  That  this  sublime  confidence  is  exercised  by  the 

GOOD  MAN  BECAUSE  HE  HAS  EXPERIENCED  A  GREAT  DELIVER- 
ANCE.    "  I  will  joy  in  the  God  of  my  salvation." 

First.   This  is  a  deliverance  from  the  greatest  evil. 

Secondly.  This  is  a  deliverance  to  the  possession  of  the 
greatest  good.  This  man  has  in  him  the  elements  of  immor- 
tality. He  is  a  king's  son  and  an  heir  of  heaven.  Heaven 
is  his  future  residence  and  the  universe  his  estate. 

The  Homiliit.  12 


178  THE  HOMILIST. 


HOMILY  XXI. 

ONE  IN  TEN. 

And  Jesus  answering,  said,  Were  there  not  ten  cleansed  ?  but  -where 
are  the  nine  ?  These  are  not  found  that  returned  to  give  glory  to  God, 
save  this  stranger.  Luke  xvii,  17,  18. 

This  is  the  language  of  disappointed  love;  and  the  narra- 
tive teaches : 

I.  That  most  men  under  great  trial  will  apply  to 
HEAVEN  FOR  RELIEF.  The  leprosj  was  a  great  affliction.  It 
was  painful,  infectious,  hereditary,  and  incurable  by  ordi- 
nary means.  In  times  of  great  commotion  and  trial  all  men 
believe  in  the  existence  and  ability  of  God. 

II.  That  God  sometimes  attends  to  the  prayers  even 
OF  UNGODLY  MEN.  All  of  the  ten  lepers  were  healed.  There 
are  some  prayers  which  God  binds  himself  to  answer.  "  Call 
upon  me  in  the  day  of  trouble ;  I  will  deliver  thee,  and  thou 
shalt  glorify  me."  "  Call  unto  me,  and  I  will  answer  thee, 
and  show  thee  great  and  mighty  things  which  thou  knowest 
not."    There  are  prayers  again  that  God  may  answer  or  not. 

III.  That  while  most  pray  in  distress,  only  the  good 

WILL    feel    true    gratitude    FOR    DELIVERANCE.       Only    OUC 

returned.     Gratitude  was  expected  from  all — was  the  obli 
gation  of  all. 


THE  TWO  PATHWAYS.  179 

IV.  That  where  true  gratitude  exists  it  will  show 
ITSELF.  This  one  came  and  gave  thanks.  Gratitude  will 
show  itself:  ¥118%  Voluntarily ;  Secondly,  JSumbl]/ ;  Thirdly, 
Independently — alone. 


HOMILY  XXII. 

THE     TWO     PATHWAYS.  ,. 

Enter  ye  in  at  the  strait  gate :  for  -wide  is  the  gate,  and  broad  is 
the  way,  that  leadeth  to  destruction,  and  many  there  he  which  go  in 
thereat:  because  strait  is  the  gate,  and  narrow  is  the  way,  which 
leadeth  unto  life,  and  few  there  be  that  find  it.  Matt,  vii,  13, 14. 

These  words  teach : 

I.  That  human  life  has  two,  and  but  two  moral  path- 
ways :  the  "  broad  and  the  narrow  way."  The  diversities 
which  obtain  among  mankind,  in  their  circumstances,  con- 
stitution, attainments,  forms,  spheres  of  action,  and  lines  of 
pursuit,  are  well-nigh  endless.  On  certain  classifying  prin- 
ciples it  would  be  easy  to  arrange  them  into  very  numerous 
and  distinct  divisions.  To  the  eye  of  Jesus,  however,  all 
appeared  in  two  great  journeying  classes.  He  saw  all  souls 
flowing  in  one  of  two  directions.  In  the  march  of  moral 
mind,  to  any  conceivable  point  of  business  or  pleasure,  to 
the  most  ephemeral  thought  or  transient  feeling,  there  are 
but  two  lines,  the  right  and  the  wrong  ;  there  is  no  middle 
way  for-  souls  to  anything,  however  trivial.  Every  thing 
felt,  thought,  done,  endured,  or  enjoyed  by  a  moral  being 
is  moral,  and  is  morally  good  or  bad.   This  fact  (1.)  makes 


180  THE   HOMILIST. 

human  life  very  solemn,  and  (2.)  renders  the  ascertainment 
of  our  true  character  very  easy. 
We  learn  from  the  passage : 

II.  That  all  on  both  these  pathways  are  progressinq 

TO  DIVERSE  BUT  APPROPRIATE  ENDS. 

First.  All  are  progressing.  In  neither  the  broad  nor  the 
narrow  way  did  Christ  see  anything  standing  or  sitting — all 
were  going.  There  is  nothing  stationary :  the  whole  uni- 
verse, mental  and  material,  like  an  ever-moving  machine, 
has  every  wheel  in  action,  even  the  small  dust.  Nor  is 
anything  stationary  about  moral  character ;  it  is  ever  pass- 
ing from  stage  to  stage.  There  are  two  features  in  the  prog- 
ress of  moral  character,  whether  in  goodness  or  evil,  worthy 
of  note.  First.  If  is  individually  optional.  The  stars,  the 
winds,  the  waves,  can  neither  modify  nor  stop  their  prog- 
ress. They  have  no  control  over  the  forces  which  urge 
them  on.  Nor  can  we  stay  or  modify  the  progress  of  our 
bodies  to  dissolution.  We  cannot  pause  a  moment  in  our 
march  to  the  grave ;  both  asleep  and  awake  we  are  going. 
But,  morally,  the  progress  of  the  soul  is  with  us  ;  we  move 
or  stop  it  as  we  please.  We  can  pause  in  our  moral 
pathway,  or  retrace  our  steps,  or  go  faster  on.  The  other 
feature  in  the  progress  of  the  soul  worthy  of  note  is, 
Secondly,  That  it  is  ever  accelerative.  By  this  I  mean  that 
the  longer  it  continues  to  move  in  the  line,  either  of  good- 
ness or  evil,  the  more  momentum  it  gathers  and  the  faster 
it  proceeds.  Its  progress  is  not  like  the  progress  of  the 
planets  or  the  ocean.  The  stars  do  not  seem  to  move 
quicker  now  than  they  did  in  the  days  of  Adam,  nor  does 


THE  TWO  PATHWAYS.  181 

the  ocean  ebb  or  flow  with  greater  speed.  But  the  prog- 
ress of  the  soul  in  character  is  something  like  the  progress 
of  the  cascade,  it  gathers  fresh  momentum  every  moment. 
Hence  a  bad  man  will  perpetuate  deeds  of  iniquity  to-day, 
the  bare  idea  of  which  would  have  overwhelmed  him  a  short 
time  ago;  and  hence,  too,  a  good  man  will  perform  now, 
with  ease  and  happiness,  deeds  of  self-sacrifice  which  at  the 
outset  of  his  religious  life  he  would  not  venture  to  at- 
tempt. 

Secondly.  All  are  progressing  to  diverse  hut  appropriate 
ends.  The  broad  way  "  leadeth  to  destruction."  The  word 
destruction  does  not  mean  annihilation,  but  perdition ;  not 
the  termination  of  existence,  but  the  termination  of  the 
blessings  of  existence ;  the  destruction  of  everything  which 
makes  existence  worth  having,  or  even  tolerable.  The  nar- 
row way  "leadeth  unto  life."  Life  here  is  the  opposite  or 
antithesis  of  destruction.  It  means  not  mere  existence,  but 
blessed  existence.  The  one  course,  therefore,  leads  to  ill- 
being,  and  the  other  course  to  wellh^mg.  Now  both  these 
ends,  though  so  diverse^  are  appropriate  to  the  cause.  A 
life  of  sin  leads  naturally  to  this  destruction.  In  every  sin 
there  is  a  throwing  away  of  some  portion  of  the  blessings 
of  existence,  and  man  has  only  to  keep  on  sinning  in  order 
to  strip  himself  of  everything  but  sheer  being.  And  so  of 
holiness ;  holiness  leads  to  life — is  life.  "  To  be  carnally- 
minded  is  death,  but  to  be  spiritually-minded  is  life  and 
peace."  "  Be  not  deceived ;  God  is  not  mocked ;  whatso- 
ever a  man  soweth,  that  shall  he  also  reap ;  he  that  soweth 
to  the  flesh,  shall  of  the  flesh  reap  corruption  ;  he  that  sow- 
eth to  the  spirit,  shall  reap  everlasting  life." 


182  THE  HOMILIST. 

From  this  passage  it  appears  : 

III.  That  the  avoidance  of  the  one  pathway,  and  the 

ADOPTION  OF  the  OTHER,  ARE  THE  IMPERATIVE  OBLIGATION 

AND  INTEREST  OF  ALL.  Here  is  the  command  :  "  Enter  ye 
in  at  the  strait  gate." 

Two  things  are  here  suggested : 

First.  That  the  duty  involves  great  difficulty.  It  is  a 
"strait  gate."  There  is  no  difficulty  in  entering  on  the 
broad  road.  The  gate  is  wide ;  you  can  step  easily  through. 
One  cause  of  the  difficulty  we  have  here  suggested  in  the 
number  pursuing  each  course;  there  were  many  entering 
the  "wide  gate,"  and  walking  the  "broad  road,"  but  only 
"  a  few"  passed  through  the  "  strait  gate"  into  the  narrow 
way.  Man  is  a  social  being,  is  wonderfully  influenced  by 
numbers ;  he  will  follow  the  multitudes  as  the  tides  follow 
the  moon.  This  mighty  social  force  has  ever  been  against 
holiness  in  the  world.  It  was  especially  so  in  the  days  of 
Christ.  All  the  classes  in  Judea  were  against  the  new  re- 
ligion of  rectitude  and  love.  He,  therefore,  who  would 
adopt  a  religious  life  has  to  extricate  himself  from  the  ten 
thousand  ties  with  which  society  binds  him  to  itself.  He 
must  be  singular ;  he  must  leave  the  multitude  and  walk 
with  the  few. 

But  however  difficult,  it  must  be  done.  God  commands 
it,  and  our  eternal  well  being  depends  on  it.  No  man  has 
a  right  to  be  in  the  broad  road ;  every  moment  he  is  tram- 
pling on  the  eternal  principles  of  law  and  order,  battling  with 
the  moral  influences  of  heaven,  violating  all  the  high  intui- 
tions of  his  own  nature,  and  walking  under  the  darkening 


ONLY  ONE  PROBATION.  183 

shadows  of  that  ever-blackenmg   and  expanding   thunder- 
cloud of  retribution,  whose  elements,  if  it  burst,  will 

"  Beat  upon  his  naked  soul 
In  one  eternal  storm.'' 


HOMILY    XXIII. 

ONE    AND    ONLY    ONE    PROBATION,    A    BENEVOLENT 

ARRANGEMENT. 

I  shall  behold  man  no  more  with  the  inhabitants  of  the  world.  Isaiah 
xxxviii,  11. 
Neither  can  they  pass  to  us,that  would  come  from  thence.  Ltjke  xvi,  26. 

There  are  two  facts  that  give  death  a  profound  solemnity : 
First.  That  it  separates  a  man  forever  from  his  connec- 
tions in  this  world.  Hezekiah  felt  this  now :  "  I  shall  behold 
man  no  more,"  etc.  Job  felt  this  :  "  When  a  few  years  are 
come,  then  I  shall  go  the  way  whence  I  shall  not  return." 
What  living  man  has  not  been  impressed  with  this  idea  1 
the  idea  that  when  he  dies  he  shall  return  to  his  house  no 
more.  The  old  scene  of  his  first  impressions,  the  brown 
school-house  and  the  hill  behind,  with  the  old  play-ground, 
and  the  comrades  with  whom  he  roamed  the  woods  and 
valleys  and  fields ;  and  farther  on  in  life,  his  anxious  labors, 
his  tender  friendships,  and  his  dear  associations,  are  all  left, 
and  left  forever.  However  trying  this  world  may  be,  it 
contains  much,  very  much  that  is  dear  to  us.  Here  we  felt 
the  first  sensations  of  life ;  here  the  first  trains  of  thought 
arose ;  here  we  have  received  the  elements  of  our  character ; 
here  all  our  joys  have  been  experienced,  our  trials  endured, 


184  THE  HOMILIST. 

and  our  labors  prosecuted.  Here  sleep  the  dust  of  our 
parents  and  friends.  To  leave  all  this  forever  is  a  sad 
thought.  To  "  return  no  more "  forever  to  the  field  we 
have  cultivated,  to  the  shop  where  we  have  transacted  our 
business,  to  the  study  where  we  have  striven  after  knowl- 
edge ;  to  return  "  no  more "  to  our  dwelling  and  to  the 
dear  circle  of  the  heart — how  solemn  all  this  ! 

The  other  fact  that  gives  death  profound  solemnity  is, 
Secondly.  That  it  separates  a  man  forever  from  all  pro- 
bationary means  of  improvement.  Abraham  gave  this  idea 
to  the  rich  man  in  the  world  of  perdition :  he  assured  him 
there  was  an  impassable  '•^  gulf  ^''  fixed  between  him  and  all 
remedial  means.  After  death  character  seems  stereotyped. 
He  that  is  unjust  remains  unjust  forever.  This  is  a  more 
solemn  fact  than  the  other,  though  perhaps  not  so  deeply  or 
generally  felt.  To  be  cut  forever,  if  we  are  wicked,  from 
Bibles,  sanctuaries,  and  all  mediatorial  influences  and  helps ; 
to  have  an  impassable  gulf  between  all  that  is  bright  and 
fair  in  the  universe  and  one's  self — how  solemn  this  ! 

Now  the  point  to  which  attention  should  be  fastened  is, 
That  this  fact.,  which  is  profoundly  solemn,  is  neither  cruel 
nor  unjust,  but,  on  the  contrary,  highly  benevolent.  Skeptics 
ask  the  question,  Why  should  this  be  1  Why  should  there 
not  be  a  plurality  of  probations  1  Why  should  not  man 
have  more  chances  than  one?  Where  is  the  goodness  of 
God  in  making  man's  destiny  through  eternal  ages  to  depend 
on  his  conduct  during  the  few  passing  years  of  this  earthly 
life  1  Now  we  are  prepared  to  maintain  that  there  is  much 
more  divine  goodness  displayed  in  his  giving  man  only  one 
probation  than  in  giving  him  two  or  any  number  more. 


ONLY  ONE  PKOBATION.  185 

I.  There  is  more  goodness  in  this  arrangement  to  the 
INDIVIDUAL  HIMSELF      Three  facts  will  illustrate  this  : 

First.  That  in  case  a  man  had  a  second  probation,  and  it 
failed,  his  guilt  and  misery  would  he  considerably  enhanced 
by  it.  (1.)  Punishment  will  be  in  a  great  measure  propor- 
tioned by  the  privileges  and  opportunities  abused.  "  He  that 
knoweth  his  master's  will,  and  doeth  it  not,"  etc.  "  If  I  had 
not  spoken  to  them,"  said  Christ,  "  they  had  not  had  sin." 
What  is  the  guilt  of  a  heathen  compared  with  a  man  living 
in  Christian  lands  1  (2.)  That  the  2^rivileges  and  opportu- 
nities connected  with  his  first  probation  are  such  as  to  impose 
incalculable  responsibility.  "  If  he  that  despised  Moses's 
law  died  without  mercy,"  etc.,  what  then  would  be  the  guilt 
of  a  man  who  had  not  only  lived  through  a  first  proba- 
tion but  a  second'?  What  wrath  would  he  be  treasuring 
up'?  etc. 

Secoiidly.  That  the  man  loho  abused  the  first  probation 
would  be  most  likely  to  abuse  the  second.  If  a  man  pass 
through  all  the  remedial  influences  of  the  first  probation — 
nature,  sacred  literature,  sanctuaries,  the  counsels  and  ad- 
monitions of  the  pious,  the  Gospel  ministry — and  not  be 
saved  but  hardened  by  all,  would  there  not  be  a  certainty 
that  if  he  entered  upon  a  second  probation  the  second 
would  also  fail?  (1.)  Because  he  would  enter  upon  the  sec- 
ond with  hardened  sensibilities.  He  did  not  so  the  first. 
We  began  our  existence  here  with  tender  consciences.  At 
the  first  we  shrank  from  the  false  and  the  vile.  Our  whole 
moral  nature  revolted  at  the  first  sin.  You  remember  the 
day  and  the  place  where  you  uttered  the  first  profane  word 
or  the  first  falsehood.     You  thought  then,  so  horrified  were 


186  THE  HOMILIST. 

you  with  your  own  conduct,  never  again  will  I  do  either. 
But  how  was  it  in  subsequent  years,  and  how  is  it  now  1 
(2.)  He  would  enter  upon  the  second  with  confirmed  habits. 
His  thoughts  and  actions  would  be  bound  to  forms.  It  was 
not  so  with  the  first.  We  argue  now  that  the  longer  a  man 
remains  unconverted  the  less  likely  is  it  that  he  will  ever 
be.  Every  day's  delay  makes  the  work  harder  and  harder, 
and  diminishes  the  probabilities  in  favor  of  a  man's  becom- 
ing religious.  "  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots?  then  may  ye  also  do  good  that  are  accus- 
tomed to  do  evil."  If  it  be  asked.  May  not  some  new 
influences  be  brought  to  bear  upon  the  soul  in  the  second 
probation  that  did  not  act  upon  him  in  the  first  ?  We  ask, 
What  new  influences  are  possible  %  We  can  only  conceive 
of  two  kinds  :  the  penal  and  the  merciful.  Will  penal  suf- 
ferings convert  %  Does  the  father  awaken  love  in  the  child 
by  the  rod  ?  Will  ages  of  misery  in  hell  awaken  love  to 
the  Creator  1  Purgatorial  fire  is  a  philosophical  absurdity  ; 
love  to  God  is  virtue,  and  can  the  great  one  ever  make  a 
creature  love  him  by  tormenting  him  with  suffering  1  And 
as  to  merciful  influences,  Can  there  be  any  more  merciful 
power  brought  to  bear  upon  the  soul  than  now  1  Can  God 
give  a  more  moving  and  mighty  expression  of  his  love  than 
sending  his  only  begotten  Son  1 

Thirdly.  That  man's  knowledge  of  a  second  probation 
would  tend  to  counteract  upon  his  mind  the  saving  influence 
of  the  first.  (1.)  It  would  strengthen  that  procrastinating 
principle  in  his  nature  which  leads  him  now  to  postpone  the 
question  of  salvation.  If  now,  when  he  knows  he  may  have 
.  only  a  single  day  to  live,  or  even  a  single  hour,  he  postpones 


ONLY. ONE  PEOBATION.  187 

the  question  of  religion  to  "a  more  convenient  season," 
(Felix  did  this  even  after  the  mighty  force  of  Paul's  appeal 
to  his  conscience,)  how  much  more  would  man,  if  he  were 
assured  that  when  these  few  years  of  his  earthly  existence 
had  run  out,  there  would  come  another  season  in  the  great 
future  enabling  him  to  do  there  what  he  had  neglected  to 
do  here.  (2.)  It  would  strengthen  that  'presuming  tendency 
in  his  nature  which  induces  him  to  run  the  risk  of  the  future. 
There  is  a  tendency  in  man  to  rely  on  precedents,  to  argue 
from  the  past  to  the  future.  Because  it  has  not  been  so  it 
will  not  be  so,  it  must  not  be  so.  "  Because  sentence  against 
an  evil  work  is  not  executed  speedily,  therefore  the  heart  of 
the  sons  of  men  is  fully  set  in  them  to  do  evil."  On  the 
whole,  then,  we  say  it  is  good  to  the  man  himself  that  there 
should  be  but  one  probation :  plurality  of  probations  would 
be  a  curse  to  the  race. 

II.  There  is  more  goodness  in  this  arrangement  to 
THE  universe.  First.  Because  it  puts  a  greater  restraint 
upon  evil.  How  would  evil  spread  by  the  multiplication 
of  probations !  Who  does  not  feel  that  it  is  a  mercy  that 
such  men  as  Nero,  Napoleon,  etc.,  have  only  to  live  a  short 
time  1  Depraved  as  men  are,  it  is  a  blessing  that  the  period 
of  human  life  has  been  abbreviated,  that  they  do  not  live  to 
their  nine  hundred  years,  as  in  antediluvian  times.  Secondly. 
It  heightens  the  motives  to  virtue. 

In  conclusion :  First.  This  subject  teaches  the  great  so- 
lemnity of  life.  Why  are  we  here  1  To  gratify  the  senses, 
to  amass  a  fortune,  or  to  gain  a  little  influence  in  the  world? 
No!   but  to  prepare   characters   for   eternity.    Secondly. 


188  THE  HOMILIST. 

This  subject  explains  the  earnestness  of  God  in  his  appeals 
to  man  for  reformation  now.  How  earnest  is  God !  "  As 
I  live,  saith  the  Lord  God,  I  have  no  pleasure  in  the  death 
of  him  that  dieth ;  but  rather  that  he  should  return  from 
his  ways  and  live."  Great  beings  are  never  earnest  about 
little  things.     "  To-day,"  says  God ;  he  knows  that 

"  The  sun  of  grace  once  set, 
Shall  rise  no  more."    ', 


HOMILY   XXIY. 

THE  SUPPLIANT  ENCOURAGED. 

"  If  any  man  lack  wisdom,  let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not.  James  i,  5. 

There  are  at  least  six  circumstances  which  are  likely  to 
induce  men  to  upbraid  those  who  seek  of  them  a  favor : 

I.  When  the  suppliant  has  brought  distress  on  him- 
self. In  this  case  the  party  applied  to  is  likely  to  upbraid 
and  say.  It  is  your  own  fault  that  you  are  in  this  condition ; 
had  you  acted  otherwise  you  would  have  been  well  enough 
off.  But  although  the  sinner  has  brought  liis  wretchedness 
upon  himself  God  will  not  upbraid. 

II.  When  the  suppliant  has  endeavored  to  injure  the 
PARTY  OF  WHOM  HE  SEEKS  THE  FAVOR.  In  such  cases  he  is 
likely  to  meet  with  severe  reproofs.  How  can  you  think 
of  asking  a  favor  of  me  whom  you  sought  so  much  to  in- 
jure 1  But  although  the  sinner  has  sought  to  injure  God, 
he  will  not  upbraid  him  when  he  asks  a  favor. 


THE  SUPPLIANT  ENCOURAGED.  189 

III.  When  the  suppliant  becomes  too  frequent  in  his 
APPLICATION.  If  he  has  been  relieved  frequently  before  he 
is  all  but  certain  of  being  upbraided.  Not  so  with  God ; 
the  more  frequent  the  more  welcome.  "  In  everything  by 
prayer  and  supplication  let  your  requests  be  made  known 
unto  God." 

IV.  When  the  suppliant  is  an  utter  stranger  to  the 
PARTY  appealed  TO.  There  is  tHen  suspicion,  and  the  plea 
is  that  acquaintances  and  neighbors  have  the  first  claim. 
There  is  upbraiding;  but  not  so  with  God;  none  are 
strangers  to  him. 

V.  When  the  suppliant  happens  to  appeal  at  an  in- 
convenient HOUR.  Too  early  in  the  morning,  or  too  late 
at  night,  or  in  the  midst  of  engagements  with  friends,  clients, 
or  customers.  Then  there  will  be  upbraiding ;  but  not  so 
with  God. 

VI.  When  the  suppliant  applies   to  one   in  whose 

HEART  THERE  IS  NO   TRUE   BENEVOLENCE.      This  is  the  Cause 

of  all  upbraidings.     But  not  so  with  God ;  he  is  "  Love." 


190  THE  HOMILIST. 


HOMILY  XXY. 

THE  FINAL  HOME  OF  THE  CHRISTIAN  NOT  ON  EARTH 
BUT  IN  HEAVEN. 

For  here  we  liave   no   continuing  city,  but  we   seek   one  to  come. 
Hebbews  xiii,  14. 

The  context  is  pervaded  by  this  thought:  that  he  is  a 
true  believer  who  thoroughly  identifies  himself  with  Jesus, 
trusting  in  his  atonement  alone  for  acceptance  with  God  and 
eternal  life. 

The  text  presents  three  truths  for  consideration : 

I.  That  man  has  no  permanent  home  on  earth  ;  he  is 
emphatically  a  pilgrim  and  a  stranger.  First.  The  incon- 
stancy of  human  life.  Secondly.  The  inevitable  event  of 
death.     Thirdly.  The  doom  which  awaits  the  earth. 

II.  That  the  permanent  home  of  the  Christian  is  in 
heaven.  Heaven  is  frequently  spoken  of  in  Scripture 
under  the  notion  of  a  city.  Of  it  true  believers  are  citi- 
zens. (Phil,  iii,  20.)     The  use  of  the  figure  teaches, 

First.  That  heaven  is  a  place.  Secondly.  That  heaven  is 
a  permanent  place.  Thirdly.  That  heaven  is  sure  to  the 
faithful  believer.  The  words  literally  are :  "  The  city  which 
is  to  come.''^ 

III.  That  to  attain  heaven  is  the  Christian's  supreme 
concern.     The  text  is  intensive.    Literally  :  "  We  earnestly 


THE  END  BETTER  THAN  THE  BEGINNING.      191 

secA:,"  etc.     Who  does  not  love  home  ?      Our  hearts  are 
there. 

First.  Heaven  is  secured  to  the  believer  conditionally/. 
Secondly.  That  condition  must  be  fulfilled  on  earth. 
Thirdly.  Its  fulfillment  requires  the  vigorous  application  of 
the  whole  mind.  Finally.  The  hope  of  heaven  inspires 
Christian  courage.  "  Let  us  also  go,  that  we  may  die  with 
him,^^ 


HOMILY   XXYL 

THE  END  BETTEE  THAN  THE  BEGINNING. 

Better  is  the  end  of  a  thing  than  the  beginning.  Ecclesiastes  vii,  8. 

Concerning  some  things,  we  may  say  the  end  is  not 
better  than  the  beginning. 

First.  There  is  sin.  Sin  is  better,  if  the  word  better  can 
be  applied  to  that  which  is  essentially  bad,  in  its  beginning 
than  in  its  end.  In  its  first  stages  sin  is  a  comparatively 
pleasant  thing.  The  fruit  to  Eve  was  delicious  ;  the  thirty 
pieces  of  silver  in  the  hands  of  Judas  at  first  were  prized ; 
but  the  end,  how  sad  !  ,"  Lust,  when  it  has  conceived,  bring- 
eth  forth  sin :  sin,  when  it  is  finished,  bringeth  forth  death." 
Sin  begins  sometimes  in  pleasure,  but  ends  in  pain ;  begins 
in  music,  but  ends  in  groans.  The  days  of  a  sinner's  child- 
hood are  often  bright  and  genial ;  he  often  excites  high 
hopes  in  the  bosom  of  fond  parents ;  his  teachers  predict 
great  things  from  his  genial  tendencies  and  fine  talents ;  but 
as  he  yields  to  pleasure,  silences  the  voice  of  conscience, 
follows  the  desires  of  the  flesh,  his  heart  grows  obdurate, 


192  THE  HOMILIST. 

his  habits  are  confirmed,  age  comes  on,  and  he  dies  without 
repentance  and  without  hope. 

Secondly.  There  are  unwise  enterprises^  concerning  which 
the  end  is  not  better  than  the  beginning.  The  first  stages 
of  a  mercantile  or  national  enterprise,  to  the  projector,  who 
believes  in  its  importance  and  feasibility,  are  interesting  and 
pleasant.  The  soul  is  interested,  its  energies  are  brought 
into  full  play,  and  its  hope  soars  high.  But  if  the  methods 
of  action  are  unwise,  the  enterprise  will  soon  prove  to  be  a 
house  built  upon  the  sand,  which  must  totter  and  fall  before 
the  storm.  The  end  of  all  unwise  plans  is  worse  than  the 
beginning. 

Thirdly.  There  are  partial  reformations.  A  thoughtless 
sinner  is  aroused  to  a  sense  of  his  sin  and  danger.  He 
resolves  on  reformation,  he  renounces  his  old  practices,  he 
severs  himself  from  his  old  associates,  he  feels  himself  im- 
pressed with  the  truths  of  religion,  he  joins  himself  to  the 
pious  and  faithful.  For  a  time  he  takes  delight  in  his  new 
work ;  but  after  a  while  there  comes  a  change ;  he  ceases 
"running  well,"  and  goes  back  to  the  beggarly  elements  of  the 
world,  and  "  the  last  end  of  that  man  is  worse  than  the  first." 

The  subject  has  a  positive  aspect.  There  are  things 
whose  end  is  better  than  the  beginning : 

Firstly.  There  is  an  honest  and  a  persevering  search  after 
truth.  At  the  outset  of  all  investigations  the  mind  is  often 
tasked  with  the  arbitrary,  harassed  with  doubt,  and  per- 
plexed with  difficulties;  but  as  it  proceeds  things  appear 
more  reasonable,  obstacles  are  removed,  and  the  mist  grad- 
ually rolls  off  the  scene.  The  mind,  in  commencing  its 
search  for  truth,  is  like  a  traveler  in  a  strange  land  in  the 


THE   END  BETTER  THAN  THE  BEGINNING.      193 

dim  dawn  of  the  morning.  Every  object  is  indistinct. 
Step  by  step  he  moves,  amid  all  the  anxieties  of  doubt,  on 
his  untrodden  path ;  but  as  he  advances  the  light  increases, 
the  horizon  expands ;  at  length  the  sun  strikes  the  merid- 
ian ;  he  reaches  an  eminence  from  which  he  can  look  back- 
ward and  onward,  from  which  he  can  see  things  in  all  their 
distinctness,  realize  their  proportions  and  beauty ;  his  end  is 
better  than  his  beginning. 

Secondly.  There  is  the  history  of  Christianity.  Its  be- 
ginning, to  all  appearance,  was  bad.  It  came  from  despised 
Nazareth ;  its  founder  was  the  son  of  a  carpenter,  who  died 
as  a  malefactor ;  its  first  preachers  were  fishermen  of  a 
humble  grade.  Systems,  institutions,  kings  and  peoples, 
civilized  and  savage,  were  against  it ;  "  it  was  despised  and 
rejected  of  men."  But  its  end  will  be  better ;  its  path  is 
becoming  clearer  and  clearer  every  day ;  it  is  fast  moving 
on  to  universal  dominion ;  it  will  one  day  be  the  empress 
of  the  world.     The  little  stone  shall  grow  into  a  mountain. 

Thirdly.  There  are  true  friendships.  Most  true  friendships 
at  their  outsets  have  trials.  Misunderstandings,  shaking 
confidence,  wounding  love,  and  giving  rise  to  painful  suspi- 
cions, are  not  uncommon  at  the  commencement  of  true  friend- 
ship. But  as  it  proceeds  mutual  knowledgCj^mutual  excel- 
lence, mutual  love  increases,  and  the  twain  become  one. 

Fourthly.  There  is  the  life  of  a  good  man,  whose  end  is 
better  than  the  beginning.  To  this,  we  think,  Solomon  par- 
ticularly refers  :  "  Better  is  the  day  of  one's  death  than  the 
day  of  one's  birth."  Birth  and  death  !  What  words,  what 
events  are  these !  The  one  is  the  medium  of  admission  to 
this  world,  the  other  the  medium  of  dismission  from  it.     Our 

T)je  Homilist.  13 


194  THE   HOMILIST. 

world  is  a  great  thoroughfare  of  souls ;  through  birth  thou- 
sands come  into  the  world  every  day,  and  through  death 
thousands  pass  away.  Here  is  an  analogy  between  these 
two  events,  birth  and  death:  (1.)  Both  introduce  to  a  new 
mode  of  existence.  The  change  of  the  mode  of  existence 
which  occurs  when  we  first  come  into  this  world  is  not 
greater  than  the  change  which  death  will  effect. 

(2.)  Both  introduce  into  a  sphere  for  which  there  has 
been  an  antecedent  preparation.  The  child  has  organs 
fitted  to  this  planet ;  it  is  made  for  it ;  the  elements,  laws, 
and  provisions  are  suited  to  its  organization.  So  it  is  with 
death.  Death  introduces  the  soul  into  a  state  for  which  it 
is  fitted  by  this  world ;  some  by  the  life  lived  have  char- 
acters morally  organized  for  hell,  some  for  heaven. 

Now  the  statement  that  the  end  of  life  is  better  than  the 
beginning  is  not  in  accordance  with  the  general  sentiments 
of  mankind.  The  birthday  is  generally  considered  to  be  a 
season  of  gratitude  and  joy ;  and  death,  whether  it  occur  in 
the  spring-time  of  youth,  or  the  decrepitude  of  age,  is  a 
season  of  sorrow  and  mourning.  Humanity  enters  the 
world  with  joy  and  leaves  it  amid  tears. 

That  the  end  of  a  good  man's  life  is  better  than  the  be- 
ginning may  be  further  illustrated : 

I.  At  the  end  of  his  life  he  is  introduced  into  a 
BETTER  STATE.  Y'lTst.  He  begins  Ms  life  amid  impuriti/.  The 
first  air  he  breathes,  the  first  word  he  hears,  the  first  im- 
pression he  receives  are  tainted  with  sin;  but  at  its  end  he 
is  introduced  to  purity,  saints,  angels,  Christ,  God! 

Secondly,  Jle  begins  his  life  on  triaU    It  is  a  moral  battle  j 


THE    END   BETTER   THAN   THE   BEGINNING.     195 

shall  he  conquer?  It  is  a  race;  shall  he  win  1  It  is  a  voy- 
age ;   shall  he  reach  the  haven  ?     The  end  determines  all. 

Thirdly.  He  begins  his  life  amid  suffering.  ."Man  is 
born  to  trouble,"  etc.  "  In  this  tabernacle  we  groan,  earn- 
estly," etc. 

"  The  air  is  full  of  farewells  to  the  dying 

And  mournings  for  the  dead ; 
The  heart  of  Eachel,  for  her  children  crying, 

Will  not  be  comforted." 

If  the  parent  knew  how  much  the  child  would  have  to  suf- 
fer during  his  life ;  if  he  could  pierce  the  vail  that  hides  the 
future,  and  see  the  temptations,  the  trials,  the  persecutions, 
the  sorrows,  the  departures  to  evil,  the  moral  falls  he 
would  make,  would  he  not  rather  tremble  than  rejoice 
at  his  birth  ? 

II.  At  the  end  of  his  life  he  is  introduced  into  bet- 
ter OCCUPATIONS.  Our  occupations  here  are  threefold, 
physical,  intellectual,  mo7'al.  All  these  are  more  or  less  of 
a  painful  kind.  In  the  first  we  are  toiling  for  bread;  in  the 
second  grappling  in  the  dark  with  the  mere  rudiments  of 
knowledge ;  in  the  third  we  are  mortifying  "the  flesh  with 
its  corruptions  and  lusts."  But  in  the  state  into  which  death 
introduces  us,  the  engagements  will  be  congenial  to  the 
tastes,  invigorating  to  the  frame,  delightful  to  the  soul,  and 
honoring  to  God. 

III.  At  the  end  of  his  life  he  is  introduced  into 
BETTER  sociETf.  We  are  made  for  society.  There  is, 
strictly  speaking,  no  such  thing  as  an  anchorite  or  a  misan- 


196  THE    HOMILIST. 

thrope ;  all  men  in  a  normal  state  desire  the  companionship 
of  fellows.  How  often  have  we  felt  that  our  days  would 
be  filled  and  run  over  with  unspeakable  peace  and  satisfac- 
tion if  we  could  but  realize,  in  our  mingling  with  society, 
as  complete  a  friendship  as  we  have  dreamed  of  in  the  rev- 
eries of  the  heart,  and  languished  for  when  listening,  afloat, 
in  the  wizard  sphere  of  music.  But  society  here  is  frequently 
insincere,  non-intelligent,  unaffectionate.  There  is  much  to 
pain  in  its  duplicities,  its  treacheries,  its  hypocrisies,  in  its 
ignorance,  and  in  its  cold-heartedness.  The  harshest  draught 
in  the  cup  of  human  life  is  wrung  from  misplaced  affections. 
Byron,  speaking  of  one  who  had  been  betrayed  by  a  friend, 
says  with  great  justness : 

"  It  is  as  though  the  dead  could  feel 
The  icy  worm  about  them  steal, 
Without  the  power  to  scare  away 
The  cold  consumers  of  their  clay." 

But  how  delightful  the  society  into  which  heaven  will  intro- 
duce us!  We  shall  mingle  with  enlightened,  genuine, 
warm-hearted  souls,  rising  in  teeming  numbers,  grade 
above  grade,  up  to  the  eternal  God  himself.  "  There  the 
wicked  cease  from  troubling,  and  there  the  weary  be  at 
rest ;  there  the  prisoners  rest  together ;  they  hear  not  the 
voice  of  the  oppressor.  The  small  and  great  are  there,  and 
the  servant  is  free  from  his  master." 


THE   PHILIPPIAN  JAILOK.  197 


HOMILY  XXYIL 

THE   PHILIPPIAN  JAILOR;    OR,    CONVERSION. 

Then  he  called  for  a  light,  and  sprang  iu,  and  came  tremhling,  and 
fell  down  before  Paul  and  Silas,  and  brought  them  out,  and  said,  Sirs, 
what  must  I  do  to  be  saved  ?  And  they  said,  Believe  on  the  Lord 
Jesus  Christ  and  thou  shalt  be  saved,  and  thy  house.    Acts,  xvi,  29-31. 

Here  we  have, 

I.  The  initiative  stages  to  conversion.  First.  A 
terrible  sense  of  danger.  The  earthquake  and  the  strange 
and  sublime  conduct  of  the  prisoners  roused  his  guilty 
conscience.  Secondly.  An  earnest  spirit  of  inquiry. 
"  What  must  I  do  to  be  saved "?"  Thirdly.  A  readiness  to 
do  ivhatever  is  required.  This  is  implied  in  the  question. 
Something  must  be  done  by  me ;    I'll  do  whatever  it  is. 

Here  you  have, 

II.  The  exclusive  means  of  conversion.  "  Believe  on 
the  Lord  Jesus  Christ."  Faith  in  Christ  is  indispensable 
to  produce  this  moral  change.  First.  A  change  of  charac- 
ter requires  a  change  in  beliefs.  We  are  controlled  and 
moulded  by  motives  ;  motives  are  beliefs.  Secondly.  The 
new  beliefs  necessary  to  produce  the  true  change  must  be 
directed  to  Christ.  Christ  alone  gives  us  the  true  ideal  of 
character,  the  true  way  of  reaching  it^  and  the  true  aids  to 
enable  us  to  do  so. 

Here  you  have, 


198  THE   HOMILIST. 

III.  The  glorious  issue  of  conversion.  "Thou  shalt 
be  saved."  What  is  salvation  ?  It  is  not  in  any  measure 
Si,  physical  change,  not  merely  an  intellectual  change,  not 
necessarily  a  heal  change.  It  is  a  moral  revolution.  It 
is  the  soul  rising  from  sensualism  to  spirituality,  from 
selfishness  to  benevolence,  from  the  world  to  God.  First. 
This  conversion  will  insure  the  salvation  of  our  own  souls. 
"  Thou  shalt  be  saved."  Secondly.  Will  lead  to  the  con- 
version of  others.  "And  thy  house."  It  does  not  mean, 
of  course,  that  his  beliefs  would  save  his  family  independ- 
ent of  their  own.  belief;  but  that  it  would  prompt  him  to 
use  such  efforts  as  would,  under  God,  lead  his  family  to  a 
faith  unto  salvation. 


HOMILY  XXYIII. 

THE    CHEISTIAK   BUNKER    IN   RELATION   TO    HIS 
SPECTATORS. 

Wherefore,  seeing  we  also  are  compassed  about  with  so  great  a  crowd 
of  witnesses,  let  us  lay  aside  every  weight,  and  the  sin  which  doth  so 
easily  beset  us,  and  let  us  run  with  patience  the  race  that  is  set  before 
us,  looking  unto  Jesus  the  author  and  finisher  of  our  faith ;  who  for  the 
joy  that  was  set  before  him  endured  the  cross,  despising  the  shame,  and 
is  set  down  at  the  right  hand  of  the  throne  of  God.  Hebrews  xii,  1,  2. 

The  Christian  life  is  often  represented  by  a  race.  Many 
passages  afford  proof  of  this :  1  Cor.  ix,  24-26;  Gal.  v,  7; 
Phil,  ii,  16  ;  iii,  12-14.  There  are  those  who  may  be  re- 
garded as  spectators.     Angels,  ancient  worthies,  the  Churchy 


RELATION   OF    CHRIST   TO   THE   SOUL.  203 

door  does  not  open,  shows  three  things  :  First.  The  moral 
power  of  the  sinner.  The  soul  has  the  power  to  shut  out 
Christ.  It  can  bolt  itself  against  its  Creator.  This  it  does 
by  directing  its  thoughts  to  other  subjects,  by  deadening  its 
convictions,  by  procrastinations.  This  shows,  secondly, 
The  consummate  folly  of  the  sinner.  Who  is  shut  ouf? 
Not  a  foe  or  thief;  but  a  friend,  a  physician,  a  deliverer. 
This  shows,  thirdly.  The  awful  guiltiness  of  the  sinner. 
It  shuts  out  its  proprietor,  its  rightful  Lord. 

III.    His  AIM  IN  REFERENCE  TO  THE  SOUL.       It  Is  not  tO  dc- 

stroy  it ;  but  to  come  into  it  and  identify  himself  with  all 
its  feelings,  aspirations,  and  interests.  "  I  will  come  into 
him,  and  will  sup  w^ith  him,  and  he  with  me."  This  is  fig- 
urative language,  but  easily  understood.     It  means, 

First,  Inhabitation.  "  I  will  come  into  him."  We  are 
perpetually  letting  people  into  our  hearts.  How  pleased 
we  are  if  some  illustrious  personage  will  enter  our  humble 
homes,  and  sit  down  with  us,  etc.     It  means. 

Secondly,  Identification.  "  Sup  with  him,  and  he  with 
me."  I  will  be  at  home  with  him,  be  one  with  him.  A 
conventionally  great  man  deems  it  a  condescension  to  enter 
the  house  of  an  inferior ;  he  never  thinks  of  identifying 
himself  with  the  humble  inmate.  Christ  does  this  with  the 
soul  that  lets  him  in.     He  makes  its  cares  his  own. 

Open  the  door,  then,  sinner ;  let  in  the  genial  ray  and 
the  salubrious  breeze  upon  thy  benighted  and  withered 
heart;  open  the  door,  let  in  the  Physician,  and  he  will 
heal  thee  of  all  thy  maladies ;  open  the  door,  let  in  the 
Emancipator,  he  will  break  all  thy  bonds  and  set  thee  free ; 


204  THE  HOMILIST. 

open  the  door,  let  in  the  King  to  thy  wretched  cell,  thou 
criminal,  he  has  pardon  to  bestow.  Open  the  door ;  reason, 
conscience,  all  true  voices  in  all  worlds   say,  "  Open  the 

DOOR." 

"  In  th^  silent  midnight  watches 

List — thy  bosom  door 
How  it  knocketh,  knocketh,  knocketh, 

Knocketh  evermore  ! 
Say  not  'tis  thy  pnlse  is  beating: 

'Tis  thy  heart  of  sin ; 
'Tis  thy  Saviour  knocks  and  crieth, 

'  Eise  and  let  me  in.' 

"  Death  comes  on,  with  reckless  footsteps, 

To  the  hall  and  hut : 
Think  you,  Death  will  tarry  knocking 

Where  the  door  is  shut  ? 
Jesus  waiteth,  waiteth,  waiteth, 

But  the  door  is  fast ; 
Grieved,  away  the  Saviour  goeth ; 

Death  breaks  in  at  last. 

"  Then  'tis  time  to  stand  entreating 

Christ  to  let  thee  in ; 
At  the  gate  of  heaven  beating. 

Waiting  for  thy  sin. 
Nay — alas,  thou  guilty  creature ! 

Hast  thou  then  forgot  ? 
Jesus  waited  long  to  know  thee, 

JVbw  he  Tcnoios  thee  not.'''' 


THE  DEVIL  AND  THE  SWINE.        205 


HOMILY    XXX. 

THE  DEVIL  AND  THE  SWINE ;  OR,  THE  POWER  OF 
EVIL  OVER  HUMANITY,  AND  THE  POWER  OF 
CHRIST   OVER    EVIL. 

And  when  he  was  come  to  the  other  side  into  the  country  of  the  Ger- 
gesenes,  there  met  him  two  possessed  with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that  no  man  might  pass  by  that  way,  etc.  Matt. 
viii,  28-34. 

This  is  one  of  the  strangest  incidents  in  the  history  of  the 
marvelous,  the  life  of  Christ.  It  naturally  starts  at  once 
two  questions :  first,  Whether  these  two  men  were  actually 
possessed  with  devils,  or  the  subjects  of  some  species  of 
mental  insanity,  such  as  hypochondria,  epilepsy,  or  lunacy. 
This  is  a  question  of  no  practical  moment,  though  it  has 
originated  a  large  amount  of  controversy,  and  is  capable  of 
originating  a  great  deal  more.  The  second  question  is,  Of 
what  spiritual  service  can  the  record  of  such  incidents  as 
these  be  to  us,  the  men  of  this  age  1  As  it  is  inscribed  in 
this  world-book,  it  is  natural  to  suppose  it  bears  in  it  some- 
thing of  value  for  humanity.  What  use  is  it  intended  to 
serve  1  To  gratify  the  sense  of  the  marvelous  within  usl 
or  to  start  abstruse  discussions,  either  as  to  the  influence  of 
certain  conditions  of  the  atmosphere  upon  the  brain,  or  the 
influence  of  disembodied  spirits  upon  n*ankind  in  the  world  ? 
It  does  these  two  things  assuredly.  But  we  scarcely  think 
either  or  both  uses  are  of  sufficient  importance  to  account 
for  its  being  recorded  in  a  book  intended  for  humanity.     It 


206  THE   HOMILIST. 

is,  I  think,  charged  with  a  lesson  which  urgently  requires 
the  earnest  study  of  every  man  that  is,  or  ever  shall  be. 
What  is  that?  The  baneful  i^ower  of  moral  evil  over  human 
nature^  and  the  blessed  power  of  Christ  over  moral  evil. 
Whether  these  men  were  literally  possessed,  or  were  the 
mere  subjects  of  a  mental  disease,  it  matters  not  to  this 
lesson ;  the  great  lesson  in  either  case  comes  out  with  equal 
prominence  and  force.  It  is  independent  of  all  contro- 
versies that  have  ever  been  raised  on  this  subject. 

I.  The  baneful  power  of  moral  evil  over  human  na- 
ture. Whichever  hypothesis  be  correct,  possession  or  dis- 
ease, moral  evil  is  the  cause  of  all  the  sad  and  terrible  feel- 
ings of  these  two  men.  If  they  were  possessed^  the  devils 
entered  them  because  they  were  sinners ;  evil  spirits  find  no 
dwelling-place  in  holy  natures  :  or  if  it  were  mere  disease, 
diseases  of  all  kinds  spring  from  sin.  Misery  never  springs 
from  holiness.  All  natural  evils  grow  out  of  moral,  as  the 
branches  of  the  oak  out  of  the  acorn.  Looking  upon  the 
incident  as  expressing  the  baneful  power  of  sin  upon  man, 
we  have  four  of  its  baneful  tendencies  developed  : 

First.  Its  deranging  tendency.  They  were  "  coming  out 
of  the  tombs."  The  tombs  of  the  Jews  were  very  fre- 
quently excavations  in  the  rocks,  and  were  sometimes  very 
spacious,  containing  different  compartments  for  the  dead. 
They  were  sometimes  the  haunts  of  robbers,  and  sometimes 
places  of  refuge,  whither  the  frightened  resorted  in  times  of 
war.  These  men  were  so  mentally  deranged,  that  instead 
of  dwelling  in  the  ordinary  habitations  of  their  class  and 
attending  to  the  duties  of  life,  they  tenanted  those  tombs, 


THE   DEVIL  AND   THE   SWINE.  207 

and  filled,  perhaps,  their  imagination  with  ghastly  images 
of  the  dead.  Supposing  that  they  were  diseased,  rather 
than  possessed,  they  fancied  that  there  was  within  them  a 
"  legion,"  a  mighty  multitude  of  the  spirits  of  those  men 
whose  bodies  crowded  those  tombs.     What  aberration  ! 

Now,  although  this  is  a  very  wonderful  and  extreme  case 
of  deception,  it  may  fairly  be  regarded  as  indicating  the 
tendency  of  moral  evil,  or  sin,  to  deceive.  Sin  is  deceptive. 
The  apostle  speaks  of  the  "  deceivableness  of  unrighteous- 
ness." What  delusive  ideas  it  gives  men  about  life  and 
happiness,  and  glory,  and  God  !  Souls  under  its  influence 
are  everywhere  living  among  the  tombs.  Instead  of  being 
out  in  the  bright  and  happy  universe  of  true  life,  filling  their 
right  place,  and  discharging  the  high  duties  of  being,  they 
are  down  in  the  tombs  of  dead  souls.  There  is  one  class  of 
persons  which  these  two  men  especially  represented,  and 
that  is  those  who,  in  religious  matters,  are  constantly  living 
in  the  sepulchral  region  of  ideas,  dogmas,  and  ceremonies 
which  belong  to  other  ages.  There  is  a  large  number  of 
men  whose  thoughts  are-  so  antique,  and  whose  minds  are 
so  gloomy,  that  you  may  say,  almost  without  figure,  that 
they  are  living  "  among  the  tombs." 

Secondly.  Its  malicious  tendency.  "They  were  exceed- 
ing fierce,  so  that  no  man  might  pass  by  that  way."  All 
the  kind  instincts  of  their  nature  had  become  extinct.  Their 
whole  soul  was  in  flames  of  wrath.  The  sight  of  suffering 
would  delight  them,  the  throes  of  agony  would  fall  as  music 
on  their  malignant  ears.  The  tendency  of  sin  is  to  make 
men  malicious,  to  destroy  "natural  afl?ection,"  to  eradicate 
all  the  kindly  sympathies  of  the  heart,  to  set  man  against 


208  THE  HOMILIST. 

his  fellow  as  well  as  against  his  Creator.  The  apostle,  in 
sketching  the  character  of  sinners,  says :  "  The  poison  of 
asps  is  under  their  lips ;  their  mouth  is  full  of  cursing  and 
bitterness ;  their  feet  are  swift  to  shed  blood ;  destruction 
and  misery  are  in  their  way;  and  the  way  of  peace  have' 
they  not  known."  Does  not  the  history  of  the  world  show 
this  to  be  truel  What  is  the  history  of  man  on  earth  but 
a  his'tory  of  oppression,  cruelty,  bloodshed,  and  slaughter? 
You  see  the  malicious,  fiendish  spirit  not  merely  in  the  men 
who  are  actually  engaged  in  slaughtering  each  other,  but  in 
a  form  as  bad — and  for  many  reasons  worse,  because  of  the 
mean  cowardice  associated  with  it — in  those  who  heartlessly 
advocate  the  enterprise  of  destruction,  while  they  lounge  at 
home  on  the  couch  of  ease.  Sin  and  benevolence  are  eternal 
opposites. 

Thirdly.  Its  foreboding  tendency.  "  What  have  we  to 
do  with  thee,  Jesus,  thou  Son  of  God?  Art  thou  come 
hither  to  torment  us  before  the  time  1"  Whether  this  be 
the  utterance  of  infernal  spirits  which  had  possession  of 
these  men,  or  that  of  their  own  insane  and  aberrated  minds, 
you  have  in  both  suppositions  the  idea  that  sin  is  connected 
with  terrible  forebodings  of  the  future.  The  Bible  gives  us 
to  understand  that  devils  are  looking  forward  with  awful 
terror  to  some  future;  they  are  "reserved  in  chains  of 
darkness  unto  the  judgment  of  the  great  day."  v  The  judg- 
ment will  make  their  chains  more  firm  and  galling,  their 
midnight  sky  more  black;  raise  their  tempestuous  storm 
of  wrath  to  higher  degrees  of  fury  and  anguish.  In  the  case 
of  men  and  devils  sin  imparts  a  dread  of  the  future.  "  Art 
thou  come  to  torment  us  before  the  time?"     As  if  they' had 


THE   DEVIL  AND  THE   SWINE.  209 

said,  We  know  that  there  is  a  time  of  torment  before  us, 
we  have  no  doubt  of  that ;  we  have  no  hope  of  escaping 
that.  "Art  thou  come  to  torment  us  before  the  time?" 
Sin  is  cowardice.  It  unmans  the  soul.  It  makes  it  afraid ; 
afraid  of  death,  afraid  of  God,  afraid  of  the  future,  afraid  of 
its  owii  visions,  and  of  its  own  self.  It  makes  it  the  mis- 
erable victim  of  fear. 

Fourthly.  Its  degrading  tendency.  "  And  there  was  a 
good  way  off  from  them  a  herd  of  swine  feeding.  So  the 
devils  besought  him,  saying,  If  thou  cast  us  out,  suffer  us  to 
go  away  into  the  herd  of  swine."  The  tendency  of  sin  is 
not  to  ascend  from  the  lower  to  the  higher,  but  to  descend 
from  the  higher  to  the  lower ;  it  does  not  aspire  to  rise 
from  the  man  to  the  angel,  but  inclines  from  the  man  to  the 
brute,  the  swine.  The  request  of  these  maniacs,  or  demoni- 
acs if  you  will,  strange  though  it  sounds,  is  only  an  expression 
of  the  general  downward  tendency  of  sin.  Sin  brutalizes. 
Sin  gives  the  soul  an  appetency  for  the  unclean,  a  swine- 
ward  direction.  It  is  by  no  means  uncommon  to  see 
human  souls  running  into  a  low  animalism.  Through  the 
media  of  worldliness,  sensuality,  and  voluptuousness,  the 
moral  metempsychosis  takes  place  every  day,  and  souls 
transmigrate  brute-ward.  A.  has  made  his  fortune  in  the 
city,  and  has  retired  into  the  aristocratic  suburbs  to  pamper 
appetite  and  to  live  in  luxury.  He  has  passed  the  noon  of  life 
and  is  gaining  animalism  every  day.  Thirty  years  ago  he 
had  an  active  intellect,  fine  susceptibilities ;  there  was  some- 
thing like  genius  beaming  in  his  looks  and  playing  on  his 
brow.  But  where  in  him  do  you  see  any  of  these  mind- 
traits  ]     He  is  dull,  coarse,  plethoric.     Whither  is  his  soul 

TheHomilist.  14 


210  THE  HOMILIST. 

gone?  It  has  run  swineward.  Is  not  this  A.  the  type  of  a 
numerous  and  growing  class  that  populate  the  suburbs  of 
large  cities  and  towns  ?  The  first  chapter  of  Paul's  letter 
to  the  Romans  is  an  illustration  of  the  swineward  tendency 
of  souls  under  sin. 

Here  you  have,  then,  a  picture  of  the  ruinous  influence 
of  moral  evil,  or  sin,  upon  humanity.  It  makes  it  morally 
mad ;  it  puts  out  its  kindly  sentiments,  and  inspires  it  with 
the  malignant ;  it  fills  it  with  forebodings  of  the  future  and 
degrades  it  into  the  brutal  forms  of  life.     Sin  is  ruin. 

II.  The  blessed  power  op   Christ  over  moral  evil. 

The  passage  suggests  two  thoughts  in  relation  to  Christ's 
power  over  evil : 

First.  He  has  power  to  eradicate  evil  from  man^  and  by 
so  doing  restore  him.  "And  he  said  unto  them.  Go."  And 
they  went.  The  evil,  whether  it  was  priiiciple  or  person^ 
was  expelled.  Mark  gives  the  history  of  one  of  these 
men  after  the  expulsion  of  the  evil,  and  probably  what  he 
says  of  one  was  true  of  both — that  "  he  sat  at  the  feet  of 
Jesus,  clothed.,  and  in  his  right  mind;"  sat  as  a  studious  listen- 
er and  devout  worshiper.  He  tells  us,  also,  that  he  began  to 
publish  what  Christ  had  done  for  him  through  Decapolis. 
We  rejoice  that  Christ  has  power  to  eradicate  the  evil,  and 
to  expel  the  devil  from  man.  He  does  it  now  as  truly  as  he 
did  in  the  case  of  these  men ;  not,  it  is  true,  by  miracle,  but 
by  his  regenerating  and  sanctifying  truth.  And  where  this 
is  done  we  find  a  wonderful  change  in  the  individual's  history. 
Like  the  prodigal,  he  comes  to  himself,  to  his  right  mind ; 
he  listens  to  Christ,  and  publishes  his  fame  abroad. 


THE   DEVIL  AND  THE   SWINE.  211 

Secondly.  He  has  power  not  only  to  eradicate  evil  from 
human  nature^  but  to  destroy  its  very  existence.  "And 
behold  the  whole  herd  of  swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perished  in  the  waters."  Perhaps 
this  was  intended  to  symbolize  the  fact  that  Christ  will  one 
day  destroy  evil  itself;  that  he  will  destroy  entirely  the 
works  of  the  devil ;  that  error  and  wrong,  that  selfishness 
and  impiety,  and  every  unholy  principle  to  which  man  is 
now  subject,  will  one  day  be  utterly  destroyed — will  be 
buried  forever  in  the  great  swelling  sea  of  intelligence, 
rectitude,  and  truth. 

Two  remarks  are  here  suggested  in  relation  to  Christ's 
way  of  destroying  evil:  (1.)  That  his  method  of  doing  it 
sometimes  involves  the  sacrifice  of  human  property.  These 
people  lost  their  swine.  But  what  was  the  sacrifice  to  the 
good  effected  ?  The  delivering  of  one  soul  from  the  devil 
is  worth  all  the  cattle  upon  a  thousand  hills.  Much  secular 
property  must  always  be  sacrificed  in  the  process  of  de- 
stroying moral  evil  in  this  world.  (2.)  That  through  this 
destruction  of  property  Chrisfs  work  will  meet  with  opposi- 
tion from  interested  parties.  "  And  they  that  kept  them 
fled,  and  went  their  ways  into  the  city,  and  told  everything, 
and  what  was  befallen  to  the  possessed  of  the  devils.  And 
behold,  the  whole  city  came  out  to  meet  Jesus ;  and  when 
they  saw  him,  they  besought  him  that  he  would  depart  out 
of  their  coasts."  Why  did  they  beseech  him  to  depart 
from  their  coast?  One  might  have  thought  that,  seeing 
he  could  rid  humanity  of  such  tremendous  evils,  they 
would  entreat  him  to  dwell  among  them  in  order  to  relieve 
others  of  their  afflicted  neighbors.     They  were,  most  prob- 


212  THE  HOMILIST. 

ably,  afraid  of  losing  more  of  their  property;  they  cared 
more  for  their  swine  than  for  their  species.  It  has  ever  been 
so.  The  true  spiritual  reformer,  if  his  teaching  in  any  way 
interfere  with  secular  interests,  though  he  may  bless  hund- 
reds of  devil-ridden  souls,  is  earnestly  desired,  if  not 
compelled,  to  leave  the  coast.  Paul  must  leave  Ephesus 
because  the  "craft  is  in  danger;"  and  Christ  must  leave 
Decapolis  because  the  inhabitants  value  their  swine.  When 
will  the  time  come  that  men  shall  say,  Let  our  craft  and 
cattle,  our  property  and  position  go,  so  long  as  men  are 
being  delivered  from  devils. 


HOMILY   XXXL 

THE    PKE-EMINENCE   OF   GOD'S  WOEE. 
I  am  doing  a  great  work,  so  that  I  cannot  come  down.   Nehemiah  vi,  3. 

Nkhemiah  was  doing  a  great  work.  He  had  been  cup- 
bearer to  Artaxerxes  Longimanus,  the  Persian  monarch. 
When  he  heard  of  the  distressed  state  of  the  Jews  in  Jeru- 
salem he  was  deeply  affected,  and  sought  permission  from 
his  royal  master  to  visit  them,  that  he  might  render  them 
seasonable  succor.  Ezra  had  preceded  him  ten  years  be- 
fore, and  occupied  himself  chiefly  in  collecting  the  sacred 
writings  and  in  restoring  the  worship  of  God ;  but  Nehe- 
miah's  heart  was  set  upon  the  restoration  of  the  civil  polity 
and  the  proper  security  of  the  city,  and  to  these  points  he 
directed  his  ardent  powers  upon  his  arrival.     This  is  the 


THE  PRE-EMINENCE  OF  GOD'S  WORK.         213 

great  work  to  which  he  alludes.  ,  He  was  a  pious  man,  and 
influenced  in  all  this  by  a  religious  and  patriotic  zeal.  He 
succeeded,  and  well  he  might,  for  he  had  just  the  requisite 
qualities  of  energy,  faith,  intelligence,  and  perseverance  for 
a  great  work. 

I.  God's  work  is  still  a  great  work.  What  is  if?  It 
resolves  itself  into  two  parts:  1.  Work  in  relation  to  one's 
self:  faith  in  the  Redeemer,  progressive  holiness,  and  final 
glory.  2.  Work  in  relation  to  others :  there  are  the  poor 
to  relieve,  the  ignorant  to  instruct,  the  miserable  to  console, 
the  sick  and  dying  to  visit,  the  Church  of  Christ  to  build  up, 
and  the  world  to  save. 

II.  God's  work  must  be  done  first.  Nehemiah  received 
a  complimentary  note  from  Sanballat  and  several  other 
great  personages,  who  wished  to  have  a  conference  with  him 
about  the  work  he  had  in  hand.  This  attention  would  have 
turned  the  brain  of  some  weak  ones  and  induced  them 
instantly  to  desert  the  work ;  but  this  ardent  young  Hebrew 
had  a  profound  conviction  of  the  importance  of  his  work, 
and  a  lurking  suspicion  of  the  honest  intentions  of  those 
who  addressed  him,  hence  this  terse  and  pertinent  reply. 
He  knew  too  well  the  value  of  such  compliments  to  be 
diverted  from  a  business  which  involved  such  important 
interests.  The  language  of  his  conduct  was  this  :  God's 
work  first,  compliments  next. 

Even  so  now.  The  pleasures,  customs,  amusements,  and 
courtesies  of  life  must  not  be  allowed  to  come  between  us 
and  the  great  work  of  God.    Is  there  anything  more  im- 


214  THE  HOMILIST. 

portant  than  the  salvation  of  our  soul  ?  and  must  not  that 
be  first?  Is  there  any  work  more  dignifying  to  ourselves, 
more  honorable  to  God,  more  momentous  to  our  fellow- 
men  than  God's  work?  and  must  that  be  set  aside  for 
worldly  compliments  and  pleasures'?  No;  God's  work 
must  be  first,  and  that  man's  religion  is  to  be  suspected 
who  makes  it  second. 

III.  God's  work  preserves  from  mischief  and  misery. 
What  had  been  the  consequence  had  Nehemiah  met  San- 
ballat  and  the  rest  of  the  magnates  as  they  requested? 
Perhaps  they  had  imprisoned  him  or  murdered  him ;  and 
then  the  great  work  had  been  stayed  and  Jerusalem 
left  in  mourning.  The  disobedient  prophet  went  out  of  his 
way,  and  a  lion  met  him'  and  killed  him.  The  path  of  duty 
is  the  path  of  safety.  Her  ways  are  pleasantness  and  peace. 
Fill  thy  hands  and  thy  heart,  my  brother,  with  God's  great 
work,  and  it  will  save  thee  from  the  snare  of  the  devil,  from 
the  stratagems  of  a  delusive  world,  and  from  the  degenera- 
tive forces  of  thy  own  heart. 

IV.  God's  work  should  be  loved  for  its  own  sake. 
There  must  be  a  deep  and  all-commanding  sympathy  with 
it.  This  feeling  had  taken  possession  of  Nehemiah's  heart. 
It  absorbed  and  engrossed  him.  His  whole  soul  was  there. 
Work  of  all  sorts  is  well  done  under  such  impulses.  One 
likes  to  see  a  poet  with  the  soul  of  a  poet,  a  painter  with 
the  soul  of  a  painter,  etc. ;  but  above  all,  a  Christian  doing 
God's  great  work,  with  his  whole  mind  and  strength  conse- 
crated to  it. 


THE  HEART   OF  STONE.  215 

V.  God's  work  should  be  begun,  continued,  and  ended 
WITH  PRAYER.  TMs  was  the  spirit  of  Nehemiah.  See  his 
prayer  at  the  beginning,  chapter  i'  Again  in  the  midst  of 
these  conflicting  times,  vi,  14,  and  chapter  ix. 

It  is  a  great  work  we  have  to  do,  and  of  ourselves  we  are 
unequal  to  it.  But  let  us  look  up  and  press  on ;  strength 
shall  be  given  according  to  the  day.  "  Lo,  I  am  with  you 
always,"  etc.  What  precedents  have  we !  Paul,  the  glo- 
rious army  of  martyrs,  the  brave  old  Puritans,  and  above 
all,  our  divine  Master,  who  wrought  all  day  and  prayed  all 
night. 

But  some,  nay,  many,  have  not  yet  entered  upon  the 
Lord's  great  work ;  self,  the  devil,  the  world  have  had 
dominion  over  them.  Sad  work,  and  sad  pay !  Let  those 
who  are  in  this  work  already  buckle  on  the  harness 
afresh,  etc. 


HOMILY   XXXIL 

THE    HEART    OF    STONE;     OR,   THE    SOUL    WITHOUT 
RELIGION. 

A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I  put  within 
you :  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  I  will 
give  you  a  heart  of  flesh.  Ezekiel  xxxvi,  26. 

The  analogies  which  exist  between  the  soul  generally, 
and  the  unregenerated  soul  particularly,  and  the  stone,  are 
both  numerous  and  important. 

L  The  soul  of  man  is,  like  the  stone,  a  mystery. 
Here  is  a  stone  :  but  what  is  it?     I  see  it,  weigh  it,  and 


216  THE  HOMILIST. 

feel  it.  But  what  is  it  ?  Color,  weight,  and  tangibility  are 
not  entities.  By  these  qualities  we  may  recognize  the 
entities  and  form  an  opiAon  respecting  them.  In  this  sense 
the  stone  itself  is  a  mystery,  and  may  be  looked  on  as  a 
type  or  picture  of  every  soul,  saved  or  unsaved.  Every 
soul  feels,  reasons,  and  thinks ;  and  yet  the  soul  is  neither 
feeling,  reason,  nor  thought ;  these  are  mere  qualities  which 
belong  to  the  soul  in  every  state,  but  form  no  part  of  its 
essence.  By  these  we  recognize  the  spiritual  entity,  and 
form  an  opinion  respecting  it.     In  itself  it  is  a  mystery. 

II.  The  soul  of  the  unregenerate,  however,  is,  like 
THE  stone,  very  HARD.  All  stoucs  are  not  equally  hard : 
though  hardness  is  a  characteristic  of  efach.  Neither  are  all 
souls  equally  without  feeling  or  moral  susceptibility,  though 
all  are  sadly  deficient  in  this  respect.  This  is  illustrated, 
(1.)  By  the  cruel  practices  of  Pagan  nations,  infanticides, 
parricides,  self-torture,  human  sacrifices,  sutteeism,  etc. 
(2.)  By  the  indifference  of  those  who  are  not  Pagans,  even 
Christians,  to  the  welfare  of  others.  There  is  a  world  of 
selfishness  in  the  Church.  Many  have  entered  the  Church 
for  selfish  purposes  ;  to  secure  secular  advantages  on  earth, 
and  heaven  at  last.  As  they  take  up  religion  to  get  to 
heaven  themselves  merely — for  gain,  they  care  little  or 
nothing  for  the  condition  of  others.  (3.)  By  the  difficulty 
invariably  found  of  awakening  the  soul  to  an  earnest  inquiry 
for  its  own  personal  and  highest  interest. 

III.  The  soul  of  the  unregenerate  is,  like  the  stone, 
not  what  it  originally  was.     The  stone  is  hard ;  but  it 


THE  HEART  OF  STONE.  217 

was  not  always  so.     From  the  form  of  its  elemental  parts, 
the  minute  particles  that  form  it,  I  see  it  has  not  been 
always  as  hard  as  it  is  now.     Here  in  this  part  of  it  you 
see  a  fossil,  the  track  of  a  reptile,  the  scales  of  a  fish,  the 
shell  of  a  mollusk,  the  bark  of  a  tree,  or  the  leaf  of  a  flower- 
less  plant.    This  stone  must  have  been  soft  when  the  reptile 
crawled  upon  it,  when  the  fish  sWam  in  the  water  above  it, 
leaving  its  scales  upon  the  mud  beneath,  when  the  aquatic 
snail  left  behind  it  its  silicious  home,  and  when  the  tree  fell 
or  the  leaves  were  scattered.      Every  pebble  or  grain  of 
sand  was  once  a  part  of  a  great  rock,  and  that  rock  itself  a 
soft  material ;  but  heat,  pressure,  and  time  combined,  made 
it  hard.     Even  the  flint  existed  in  a  soft  and  pulpy  form. 
It  is  composed  for  the  most  part  of  the  debris  of  animals, 
minute  but  mighty,  which  once  lived  and  formed  calcareous 
shells  from  the  ocean  waters.     They  all  perished  in  their 
turn,  and  were  buried  in  the  sp6nges  which  then  lived  on 
our  shores.     In  process  of  time  they  were  hardened  into 
flints.    Similar  is  the  history  of  your  soul,  my  unregenerated 
brother.     It  was  once  soft,  tender,  and  full  of  feeling,  though 
now  it  is  hard.     This  is  proved,  (1.)  From  the  universal 
traditions  of  men.      All  nations  have  their  notions   of  a 
golden  age  that  is  past.     (2.)  From  man's  intuitive  ideas 
of  the  moral  nature  of  God.     We  cannot  conceive  it  possi- 
ble that  such  an  unfinished  mass  of  heterogeneous  elements 
as  man  is  proved  to  be,  combining  the  highest  intellectual 
glory  with  the  lowest  animal  degradation,  should  come  from 
the  hand  of  God  just  as  he  is.     (3.)  From  the  infallible 
testimony  of  the  Scripture:  "God  made  man  upright,"  but 
they  have  sought  out  many  inventions." 


218  THE  HOMILIST. 

IV.  The  unrbgenbrated  soul  has,  like  the  stone, 
BEEN  GRADUALLY  HARDENED.  Whatever  tendencies  to  evil 
are  bound  up  in  the  heart  of  a  child,  this  I  venture  to  affirm, 
no  man  is  born  a  monster.  Even  Nero,  who  assassinated 
his  mother,  set  fire  to  the  Roman  capital,  and  brought  to  an 
untimely  grave,  in  misery,  thousands  of  men,  women,  and 
innocent  children,  had  once  a  tender  heart  like  others.  It 
was  gradually  hardened.  "Would  to  God  I  could  not 
write !"  was  his  feeling  exclamation  once  when  a  death  war- 
rant was  presented  to  him  for  signature. 

V.  The  unregenerated  soul,  like  the  stone,  bears 
IN  itself  a  faithful  record  of  all  the  powers  which 
have  helped  to  make  it  what  it  is.  In  the  stone  some 
of  its  particles  "are  spherical,  showing  that  once,  after  having 
been  broken  from  the  mother  rock,  they  were  for  centuries 
under  the  action  of  flowing  water ;  others  are  crystalized, 
showing  that  once  they  were  in  a  state  of  solution ;  others 
are  organic,  showing  that  they  were  once  the  seat  of  vegeta- 
ble or  animal  life.  In  the  form  and  composition  of  these 
particles  we  find  a  record  of  the  various  changes  through 
which  the  stone  has  passed,  as  well  as  the  numerous  influ- 
ences- which  have  been  at  work  in  the  effecting  of  those 
changes.  Could  we  only  understand  the  mute  language 
eloquently  uttered,  a  history  of  the  world  for  ages,  chemi- 
cally, botanically,  and  zoologically,  might  be  constructed 
from  a  single  stone.  The  soul  of  man  is  similar.  In  eter- 
nity it  may  be  possible  to  trace  distinctly  in  every  soul  in 
heaven  or  hell  a  faithful  record  of  all  the  influences  which 
on  earth  have  ever  tended  to  elevate  or  degrade  it.     Our 


THE  HEART   OF  STONE.  219 

own  power  of  vision  may  be  sufficiently  strengthened  in  the 
future  to  conduct  with  ease  such  a  wonderful  analysis.  The 
influence  we  now  exert,  great  or  small,  good  or  evil,  will 
never  cease  to  act.  The  fluttering  of  the  insect's  wing,  in 
the  calm  of  summer  or  in  the  winter  storm,  alters  the 
atmospheric  current  and  the  relative  position  of  every  ma- 
terial particle  in  the  universe  as  truly,  and  in  proportion  to 
the  moving  force,  as  the  peal  of  a  thousand  thunders,  the 
shock  of  the  earthquake  which  covers  continents  with  ruins, 
or  the  rupture  into  a  million  of  fragments  of  a  planet  in  its 
course.  Our  actions  also  make  indelible  impressions  by 
means  of  air,  light,  heat,  electricity,  and  moral  and  intel- 
lectual laws,  upon  others  both  near  us  and  afar  ofl".  We 
may  yet  trace  our  own  words  and  deeds  in  souls,  like  fossils 
in  the  stone,  in  souls  eternally  ruined  or  made  for  ever 
blessed.  As  every  scene  we  witness  makes  an  indelible 
impression  on  the  retina  of  the  eye,  so  that,  when  it  is 
mentally  reproduced  by  the  imagination,  a  faint  outline  is 
visible  in  the  eye  itself;  and  as  the  last  scene  the  dying 
man  beholds  remains  imprinted  on  the  retina  until  the  very 
remembrance  on  which  the  scene  is  drawn  be  disintegrated 
and  dissolved  by  the  process  of  decay,  so  the  various  powers 
which  have  acted  on  the  soul  and  aided  its  upward  or  down- 
ward motion,  will  remain  for  ever,  and  may  be  yet  legible 
on  its  very  structure. 

VI.  The  unregenerated  soul,  like  the  stone,  mat  be 

SOFTENED     BY     THE     APPLICATION     OF    APPROPRIATE     MEANS. 

The  flint  may  be  reduced  to  pulp  by  chemical  reagents,  and 
molded  like  the  clay  to  any  form.     The  hardest  metals 


220  THE  HOMILIST. 

may  be  dissolved ;  so  may  also  the  hardest  heart.  The  love 
of  Christ  is  the  dissolving  element  for  souls.  If  your  heart 
is  hard,  my  friend,  go  to  the  bleeding  Saviour.  Let  his 
dying  love  but  touch  its  hard  material  and  in  a  moment  it 
will  become  soft  and  tender,  and  may  be  molded  by  the 
grace  of  God  into  the  image  of  that  Saviour  himself. 


HOMILY    XXXIIL 

HUMANITY  LOST,  SOUGHT,  AND  FOUND. 

What  man  of  you,  having  a  hundred  sheep,  if  he  lose  one  of  them, 
doth  not  leave  the  ninety  and  nine  in  the  wilderness,  and  go  after  that 
which  is  lost,  until  he  find  it  ?  And  when  he  hath  found  it,  he  layeth  it 
on  liis  shoulders,  rejoicing.  And  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  neighbors,  saying  unto  them,  Rejoice  with  me  :  for 
I  have  found  my  sheep  which  was  lost.  Luke  xv,  4r-6. 

The  language  is  highly  figurative,  but  very  expressive. 
It  gives  us  humanity  in  three  aspects,  as  lost^  sought,  and 
found. 

L  As  LOST.  Man  is  likened  to  a  sheep  that  has  wandered 
from  its  fold,  left  its  associates  and  its  shepherd,  is  lost  in 
the  intricacies  of  the  wilderness,  and  is  unable  to  find  its 
way  back.  It  is  lost.  Man  is  lost  physically,  intellectually, 
socially,  religiously.  Three  things  are  suggested  concerning 
his  sad  condition :       V.!!!^^ 

First.  It  involves  a  forfeiture  of  great  privileges.  The 
lost  sheep  is  deprived  of  the  fellowship  of  its  companions, 
the  provision  of  the  fold,  and  the  guardianship  of  the  shep- 


HUMANITY  LOST,   SOUGHT,   AND  FOUND.       221 

herd.     The  other  thing  suggested  concerning  this  sad  con- 
dition is, 

Secondly,  That  it  is  a  state  in  which  the  owner  still  holds 
his  claim.  Into  whatever  district  the  sheep  went,  it  was  still 
the  property  of  the  man  from  whom  it  departed.  So  it  is 
with  man.  We  are  still  his  and  bound  to  serve  him.  We 
can  never  destroy  the  claim.     We  have  humanity  here, 

II.  As  SOUGHT.  The  owner  leaves  "  the  ninety  and  nine," 
and  "goes  after  that  which  is  lost." 

First.  Here  is  special  effort.  He  leaves  his  own  sphere 
and  "  goes,"  etc.  Jesus  is  a  special  messenger,  the  Gospel 
is  a  special  message,  the  Spirit  is  a  special  agent.  God  has 
gone  out  of  his  way  to  restore  us. 

Secondly.  Sere  is  persevering  effort.  "  Until  he  find  it." 
God  perseveres  with  individuals,  families,  nations.  We 
have  humanity  here, 

III.  As  FOUND.  "  When  he  hath  found  it  he  layeth  it  on 
his  shoulders  rejoicing,"  etc. 

First.  The  restoration  is  the  result  of  divine  seeking.  The 
lost  sheep  did  not  find  its  way  back  and  never  would. 

Secondly.  Is  the  source  of  immense  joy.  The  owner  re- 
joices and  calleth  upon  all  his  neighbors  to  rejoice.  God 
and  his  angels  rejoice.  Blessed  be  God  !  millions  of  fallen 
men  have  been  restored.  All  the  saints  on  earth  and  in 
heaven  were  once  "as  sheep  going  astray,  but  are  now 
returned  unto  the  shepherd  and  bishop  of  souls." 


222  THE  HOMILIST. 


HOMILY    XXXIY. 

THE  INNER  MAN,  OE  SOUL-GROWTH. 

For  which  cause  we  feint  not;   but  though  our  outward  man  perish, 
yet  the  inward  man  is  renewed  day  by  day.  2  Cor.  iv,  16. 

First.  Man  has  two  natures.  He  has  an  "inner"  and 
an  "  outer "  man.  Consciousness,  science,  and  the  Bible 
unite  in  teaching  us  this  wonderful  fact  in  our  existence. 
Within  this  bodily  organization  there  is  a  being  which  ob- 
serves, reasons,  feels,  resolves,  and  acts.  This  is  the  "inner" 
man,  the  self  of  our  existence,  the  man  of  the  man.  It  is 
the  mover  and  manager  of  this  machine,  the  tenant  of  this 
house,  the  ruler  of  this  temple. 

Secondly.  The  outward  nature  is  subject  to  the  laio  of 
decay.  The  law  of  dissolution  is  operating  on  the  body 
every  moment.  Particle  after  particle  departs  with  every 
pulsation.  Up  to  a  certain  period  of  life  it  is  true,  where 
there  is  no  disease,  this  law  is  to  some  extent  counteracted 
in  its  operation ;  but  the  period  arrives  when  it  comes  fully 
into  force,  and  reduces  the  frame  to  its  primitive  elements. 
Decay  is  written  on  the  outward  man.  We  may  struggle 
against  this  law,  but  it  must  go  on,  and  one  day  it  will 
master  us. 

Thirdly.  That  while  the  outward  man  decays^  the  inner 
man  may  grow  in  strength.  Y^q  would  not  depreciate  the 
assistance  which  "the  inner"  derives  from  "the  outer," 
which  the  soul  derives  from  the  body.     Through  the  bodily 


THE  INNER  MAN.  223 

organs  we  receive  those  impressions  which  rouse  alike  our 
intuitional  sentiments  and  intellectual  powers.  Like  the 
atmosphere  to  the  seed,  the  body  is  the  medium  which 
conveys  to  the  soul  those  sunbeams  and  showers  which 
quicken  it  into  life  and  nourish  its  powers.  We  do  not 
maintain  that  a  feeble  and  an  unhealthy  body  is  as  favorable 
to  the  moral  growth  of  the  soul  as  a  hale  and  vigorous  one ; 
far  from  it.  All  that  is  taught  is,  that  the  soul  can  grow 
even  while  the  body  is  decaying.  So  long  as  the  brain  will 
act  the  soul  can  grow.  "These  light  afflictions,  which  are 
but  for  a  moment,"  etc. 

Thus,  while  decay  is  the  law  to  which  the  outer  man  is 
subject,  progressive  power  is  the  law  to  which  the  inner  is 
subject.  While  the  body  exhausts  its  energy  by  labor  and 
becomes  feeble  with  years,  the  soul  grows  strong  by  labor  and 
young  with  age ;  while  the  body  is  passing  every  day  to  the 
dust,  the  soul  soars  toward  the  boundless  and  everlasting. 

Our  subject  is  the  growth  of  the  "  inner  man." 

I.  The  conditions  of  this  soul-growth.  There  are  at 
least  three  things  necessary  to  growth :  healthful  life,  whole- 
some nutriment,  and  proper  exercise.  There  can  be  no 
growth,  of  course,  without  life.  All  plants  and  animals, 
however  young,  cease  to  grow  the  moment  life  departs. 
But  the  life  must  be  healthful.  Diseased  life  will  never 
have  a  vigorous  growth.  What  is  the  healthful  life  of  a 
souH  Supreme  sympathy  with  God:  the  inner  man  is 
dead  where  this  is  not.  There  is  no  daily  renewal  of  life 
in  the  soul  of  a  sinner.  There  must  be  ivholesome  nutriment. 
No  life  can  live  upon  itself;  all  vegetable  and  animal  life 


224  THE  HOMILIST. 

requires  the  support  of  outward  elements.  The  soul  cannot 
live  upon  itself:  whatever  may  be  its  innate  sentiments  and 
powers,  it  must  have  the  outward.  There  must  be  proper 
exercise  also.  Even  plants  seem  to  require  exercise,  although 
they  have  no  power  of  self-motion;  the  air  bends  their 
fibers,  and  thus  strengthens  them.  The  body  requires  exer- 
cise. It  is  so  with  the  soul.  It  must  exercise  its  powers 
of  thought,  affection,  and  will.  Have  you  got  these  con- 
ditions 0^  growth?  Have  you  life  ^nourishment,  and  exercise? 
If  you  have  not,  you  may  have  them.  Christianity  has  a 
power  to  impart  the  life,  supply  the  nourishment,  and  stim- 
ulate the  exercise. 

II.  The  characteristics  of  this  soul-growth. 

First.  Beautifulness.  There  is  nothing  so  beautiful  as 
the  growth  of  a  soul.  The  growth  of  a  flower  rising  from 
the  earth  is  beautiful,  multiplying  its  leaves,  budding  into 
beauty,  and  blossoming  into  perfection ;  so  is  the  growth  of 
a  child,  passing  from  stage  to  stage,  unfolding  new  powers 
every  year,  until  it  stands  upon  the  platform  of  a  perfect 
man ;  so  is  the  growth  of  an  empire  rising  from  a  barbarous 
horde,  widening  its  territory,  and  progressing  in  civilization, 
until  it  takes  its  place  among  the  nations  of  the  earth.  But 
the  growth  of  a  soul  in  virtue,  in  usefulness,  in  assimilation 
to  God,  is  a  more  beautiful  object  than  these.  That  flower 
will  wither,  that  man  will  return  to  dust,  that  empire  will 
pass  away  like^  the  dynasties  that  are  no  more ;  but  the  soul 
will  advance  forever,  rise  from  "  glory  unto  glory." 

Secondly.  Constancy.  Growth  is  not  a  thing  of  fits  and 
starts.     The   plant  grows  every  day,  the  child   advances 


THE   INNER  MAN.  225 

every  hour :  it  does  not  grow  one  day  of  the  week  and 
pause  on  the  others.  If  our  souls  are  growing  the  process 
is  constant.  If  we  are  not  religious  always  we  are  never 
religious.  If  we  are  not  religious  in  the  market  we  are  not 
religious  in  the  temple. 

Thirdly.  Blessedness.  A  growing  state  is  a  happy  state. 
See  the  lambs  gamboling  on  the  sunny  hills ;  see  the  little 
bird  when  first  it  leaves  its  nest,  chirping  gladsome  notes ; 
see  the  child,  freed  from  the  leading-strings  of  the  nursery 
and  running  on  the  greensward  alone,  what  ecstacies  gleam 
from  that  little  face  and  sparkle  in  those  eyes !  the  infusion 
of  new  energy,  the  expansion  of  limbs,  and  the  invigoration 
of  muscle,  are  all  connected  with  happiness.  If  you  are 
growing  in  soul  you  are  happy.  "  They  that  wait  upon  the 
Lord  shall  renew  their  strength."  Everything  grows  about 
us  if  the  soul  grows.  If  the  soul  grows  in  beauty,  every- 
thing becomes  more  beautiful ;  if  the  soul  grows  in  harmony, 
everything  becomes  more  harmonious.  If  the  soul  grows 
in  knowledge  of  the  universe,  the  universe  grows  greater 
and  brighter. 

Fourthly.  Endlessness.  The  soul's  capacity  of  growth 
seems  to  me  immeasurable.  The  capacity  for  growth  in  all 
other  life  under  the  sun  is  limited.  The  tree  that  grows  a 
thousand  years  finds  a  point  at  which  it  stops  and  decays  ; 
not  so  with  the  soul.  "  It  doth  not  yet  appear  what  we  shall 
be."  John  said  that  eighteen  hundred  years  ago ;  and  though 
perhaps  his  soul  has  been  growing  ever  since,  he  would  say 
so  with  greater  emphasis  now. 

Fifthly.  Responsibleness.  Man  may  not  be  responsible 
always  for  the  growth  of  his  body,  but  he  is  for  the  growth 

The  HomiliBt.  IK 


226  THE  HOMILIST. 

of  his  soul ;  if  he  has  a  dwarfish  body  he  cannot  help  it, 
but  if  he  has  a  dwarfish  soul  he  himself  is  to  blame. 
We  learn  from  this  subject, 

First,  The  necessary  condition  of  man's  well-being. 
What  is  it?  It  is  that  the  inner  man  grow.  It  is  not  that 
your  w^ealth  should  increase,  that  your  influence  extend, 
that  your  social  circle  widen;  for  your  body  decays,  and 
wdth  the  decay  of  the  body  all  these  things  lose  their  worth ; 
but  it  is  the  growth  of  the  soul.  Secondly.  The  absolute 
necessity  of  the  Gospel.  You  cannot  grow  without  spiritual 
life^  spiritual  nourishment^  and  spiritual  incentives  to  action. 
And  nothing  but  the  Gospel  can  give  you  these.  Thirdly. 
The  true  method  of  using  the  world.  It  is  to  make  it  pro- 
mote the  growth  of  the  soul.  Do  not  murmur  under  try- 
ing dispensations ;  these  may  be  conducive  to  the  growth  of 
the  soul.  Do  not  envy  the  prosperity  of  the  ungodly ;  all 
their  worldly  splendor  is  but  the  adornment  of  a  corpse. 
Fourthly.  The  Christian's  view  of  death.  Death  !  What 
is  it?  It  is  not  the  extinction  of  your  being,  it  is  not  the 
suspension  of  your  powers,  it  is  not  even  the  interruption 
of  your  progress  ;  the  soul  is  renewed  dag  bg  dag.  It  is 
nothing  but  a  change  in  the  mere  costume  of  our  being. 
The  tree  in  its  progress  changes  its  foliage,  and  the  bird  its 
plumage;  and  we  in  our  progress  must  change  our  gar- 
ments.    "  This  mortal  must  put  on  immortality !" 

Brother,  take  care  of  thy  soul ;  thy  body  is  decaying  day 
by  day. 

"  While  man  is  growing,  life  is  in  decrease ; 
•    And  cradles  rock  ua  nearer  to  the  tomb ; 

Our  birth. is  nothing  but  our  death  begun, 

As  tapers  that  instant  they  take  fire." 


MISTAKE  RESPECTING  MAN'S  INABILITY.       227 


HOMILY  XXXY. 

MISTAKEN  NOTIONS  RESPECTING  MAN'S  INABILITY. 
Why  stand  ye  here  all  the  day  idle  ?  Matt,  xx,  6. 

The  parable  indicates  some  of  the  causes  of  spiritual  idle- 
ness. It  is  an  old  proverb,  "There  is  a  right  way  and  a 
wrong  way  of  doing  everything."  Also  a  right  and  wrong 
way  in  preaching  the  doctrines  of  the  Gospel.  A  right  way 
where  people  are  stirred  up  to  diligence  and  activity;  a 
wrong  way  where  the  hearers  of  the  word  are  rendered 
more  slothful  and  careless.  This  is  often  the  case  where 
human  inability  is  preached.  Against  all  pleas  for  doing 
nothing  let  the  text  ever  sound  in  the  ears  of  the  slothful : 
"  Why  stand  ye  here  all  the  day  idle  f^  One  great  cavse 
of  spiritual  mdolencQ— Mistaken  notions  respecting  man''s 
inability. 

First.  The  Bible  represents  God  as  angry  loith  peojole  for 
pleading  weakness  and  inability.  Moses  did.  "And  Moses 
said  unto  the  Lord,  O  my  Lord,  I  am  not  eloquent,  neither 
heretofore,  nor  since  thou  hast  spoken  to  thy  servant ;  but  I 
am  slow  of  speech,  and  of  a  slow  tongue."  Exodus  iv, 
10-13.  Jeremiah  pleads  inability  to  execute  a  com- 
mission he  had  received  from  the  Lord.  "  Then  said  I,  Ah 
Lord  God,  behold  I  cannot  speak,  for  I  am  a  child.  But  the 
Lord  said  unto  me.  Say  not  I  am  a  child."  The  pleading  of 
inability  in  these  cases  the  Lord  would  not  receive. 

Secondly.   There  is  no  occasion  for  being  iveak,  since  there 


228  THE  HOMILIST. 

is  a  remedy.  Seek  the  Lord  and  his  strength.  Isaiah  was 
weak,  but  the  Lord  having  strengthened  him  he  offered  his 
services :  "  Here  am  I,  send  me."  Ezekiel  was  weak  both 
in  soul  and  in  body,  biit  the  spirit  entered  into  him  and  set 
him  on  his  feet.  You  who  have  talked  for  years  respecting 
your  weakness,  are  you  really  desirous  of  obtaining  power 
and  strength,  so  as  to  be  able  with  Paul  to  say,  "  I  can  do 
all  things'?" 

Thirdly.  Weak  people  are  not  qualified  to  do  the  Lord's 
work.  David  was  surrounded  by  mighty  men :  his  three 
mighties,  and  others  "  not  so  mighty  as  the  first  three." 
The  Son  of  David  must  have  mighty  men  around  him. 
Mephibosheths  lame  in  their  feet  won't  do.  Look  to  the 
mighties  mentioned  in  the  Acts :  Peter,  Paul,  Barnabas ; 
to  the  mighties  in  Hebrews  xi ;  the  Reformers  :  Calvin, 
Knox,  Zwingle,  Luther,  Wesley.  Christ  gives  his  people 
not  the  spirit  of  weakness,  but  "  the  spirit  of  power  and  a 
sound  mind,"  and  thus  qualifies  to  do  his  work.  Christ 
must  have  strong  men  in  his  Church,  not  weak  ones. 
"And  there  was  sore  war  against  the  Philistines  all  the 
days  of  ^aul :  and  when  Saul  saw  any  strong  man  or  any 
valiant  man  he  took  him  unto  him."  Let  our  motto  be, 
Trust,  Try.  Weak  people,  or  people  who  are  resolved  to 
be  always  weak,  are  obstructions ;  reminding  us  of  the  in- 
habitants of  Meroz  who  refused  to  come  forward  to  the  help 
of  the  Lord ;  of  the  Tekoites  who  put  not  their  necks  to  the 
work  of  the  Lord,  (pleading  inability,  of  course;)  or  perhaps 
more  closely  resembling  Sanballat  the  Horonite,  Tobiah 
the  Ammonite,  and  Geshem  the  Arabian.  Nehemiah  ii, 
17-20. 


MISTAKE  RESPECTING  MAN'S  INABILITY.       229 

Fourthly.  Weak  people  nurse  their  weakness;  and  litis  pro- 
motes indolence.  Where  a  person  is  relieved  from  fever,  the 
medical  man  is  anxious  that  his  patient  should  rise  from 
bed,  get  out  of  doors,  and  take  a  little  gentle  exercise. 
"  But  I  am  so  weak  I  cannot  rise."  "  You  must  rise ;  you 
are  only  nursing  your  weakness." 

And  we  have  many  analogous  cases  in  the  Church.  To 
these  it  is  said  in  vain,  "  Rise  up,  take  exercise ;  exercise 
thyself  in  faith,  in  prayer,  in  the  Sunday-school,  in  going 
about  doing  good.  All  these  exercises  will  strengthen  thee 
and  impart  good  health  to  thy  soul." 

Fifthly.  Weak  people  wonH  do  anything  either  in  their 
own  name  or  in  the  name  of  Christ.  Indolence  is  so  agree- 
able to  their  nature.  If  sensible  of  weakness,  ask  for  power. 
Thousands,  millions,  have  got  power  from  on  high.  Every 
man  that  goes  to  heaven  is  a  m'an  of  faith,  of  love,  and 
power.  "He  that  overcometh  shall  inherit  all  things." 
God's  witnesses  in  all  ages  have  not  been  weak,  but  power- 
ful.  Under  sloth's  influence  you  say  you  are  weak.  This 
in  few  cases  is  the  language  of  humility.  "  When  I  am 
weak,"  says  Paul,  "then  I  am  strong."  "I  can  do  all 
things." 


230  THE  HOMILIST. 


HOMILY  XXXYI. 

ON  THE  USE  OF  EXTERNALS  IN  RELIGION. 

And  behold,  there  was  a  man  named  Zaccheus,  which  was  the  chief 
among  the  publicans,  and  he  was  rich,"  etc.  Luke  xix,  2-10. 

A  RICH  man,  and  no  doubt  accustomed  to  gratify  curi- 
osity, Zaccheus  climbed  up  into  a  tree  that  he  might  not 
lose  the  great  sight,  the  marvelous  man  whom  all  the 
people  followed.  He  "  sought  to  see  Jesus  who  he  was  " — 
the  outer  man  only.  We  are  not  told  he  had  any  desire  to 
learn  of  the  Great  Teacher  the  laws  of  God,  or  the  nature 
of  his  kingdom,  or  to  beseech  forgiveness.  Yet  Christ  ap- 
proved of  his  curiosity.  He  called  him  down  and  went  to 
his  house.  Zaccheus  received  Christ  joyfully,  and  "  salva- 
tion came  to  his  house  that  very  day." 

The  principle  involved  is,  that  the  use  of  the  mere  exter- 
nals of  religion  is  sometimes  blessed  by  God  to  a  spiritual 
end,  even  when  that  has  not  been  the  object  in  view.  Here 
this  principle  is  shown  in  its  application  to  knowledge;  but  it 
is  equally  applicable  to  the  emotions  and  the  will  as  to  the 
intellect. 

There  are  things  connected  with  religion  which  a  man 
may  possess  or  employ  without  a  truly  religious  aim,  which 
may  be  the  means  of  spiritual  life,  but  are  not  that^life ; 
not  even  positive  signs  of  it. 

I.  Some  of  these  things  are  necessary.  The  Holy 
Spirit  does  not  supersede  perception  and  reason.     A  man  is 


ON  THE   USE   OF   EXTERNALS   IN  RELIGION.    231 

not  converted,  nor  made  to  grow  in  grace,  by  an  immediate 
act  of  omnipotence,  independent  of  the  natural  modes  of 
reaching  his  perception,  emotions,  and  will.  He  is  not  con- 
veyed in  vision  into  the  presence  of  Christ,  but  must,  like 
Zaccheus,  climb  up  into  a  tree,  or  in  some  other  ordinary 
way  first  get  a  sight  of  the  Son  of  man.  Hearing  must  go 
before  believing,  acquaintance  precede  love.  So  that  a  cer- 
tain amount  of  biblical  hioivledge  is  indispensable.  Church 
organization  is  necessary.  It  has  been  abused,  made  to 
usurp  altogether  the  place  of  individual  action,  but  it  can- 
not be  totally  dispensed  with.  Without  it  some  methods 
of  spreading  Christianity  would  be  impossible,  others  ineffi' 
cient.  Were  there  no  visible  Church  there  would  be  no 
public  worship,  no  union  with  the  brethren,  no  stirring  up 
to  love  and  good  works,  and  one  great  demonstration  of  the 
existence  and  vitality  of  Christianity  would  be  lost.  Christi- 
anity has  a  social  object  no  less  essential  than  its  personal 
object;  and  were  each  Christian  to  isolate  himself,  all  the 
manifold  benefits  ordained  to  result  from  the  action  and  re- 
action of  Christians  on  each  other's  hearts  and  minds  would 
be  rejected. 

II.  Some  of  these  things  are  useful.  Our  spiritual 
stature  is  but  short,  and  if  by  "climbing  up  into  a  tree"  we 
can  supplement  its  deficiencies,  the  aid,  though  humble,  is 
not  to  be  despised.  Spirit  is  cramped  by  matter,  circum- 
scribed by  weakness,'^crippled  by  sin.  The  body  and  the 
world  have  just  claims,  and  they  pertinaciously  urge  unjust 
ones.  It  is  of  importance  then  to  enlist  on  the  spiritual 
side  of  our  nature  whatever  can  afford  it  help,  strengthen  it, 


232  THE   HOMILIST. 

or  fortify  it  against  attack.  Preaching  is  useful  in  obvious 
ways  to  almost  all — to  the  unstudious  more  than  to  others. 
Its  benefits,  when  not  immediate,  often  become  apparent  at 
a  subsequent  period  in  the  facts  and  impressions  it  has  con- 
veyed. Painting.  Let  not  the  idolatrous  abuse  blind  us  to 
its  use  in  religion.  Have  you  never  read  a  grand  and 
touching  sermon  on  canvas?  felt  tears  spring  to  your 
eyes,  a  prayer  to  your  lips,  at  the  sight  of  matchless  love 
and  sorrow  beaming  from  some  picture  of  your  Saviour  % 
The  religious  artist  and  the  preacher  alike  endeavor  to  form 
vivid  conceptions  of  what  Christ  on  earth  must  have  ex- 
pressed in  looks  and  actions,  and  of  the  remarkable  incidents 
of  his  career,  and  then  strive  to  convey  their  ideas  to  us  by 
pencil  and  by  words.  Both  help  to  place  us,  in  thought,  in 
the  position  of  those  who  saw  our  Lord.  Some  great  fact 
in  his  life  may  be  more  clearly  and  firmly  impressed  on  the 
mind  by  one  sight  of  a  picture  than  by  years  of  occasional 
listless  reading  of  the  Gospels ;  and  who  shall  estimate  the 
arresting  and  quickening  power  of  one  such  fact  ? 

IIL  The  use  of  externals  is  often  blessed  by  God. 
Christ  approves  the  attempt  to  get  even  a  superficial  view 
of  him.  The  unconverted  man  is  not  told  it  will  be  useless 
to  hear  or  read  until  he  knows  that  the  Spirit  is  touching 
him.  Curiosity  is  not  only  permitted,  it  is  a  duty.  The 
mere  aesthetic  thirst  is  sometimes  made  the  means  of  bring- 
ing to  the  feet  of  Jesus  to  "  learn  of  him,"  and  to  true 
spiritual  communion  with  him.  The  character  of  Christ,  if 
only  in  its  human  aspect,  is  powerfully  attractive,  it  appeals 
to  our  noblest  instincts.     Drawn  into  his  presence,  a  man 


TRANSCENDENT  WORTH  OF  CHRISTIANITY.      233 

is  in  a  position  to  receive  that  influence  of  the  Holy  Spirit 
which  shall  lead  him  to  "  receive  him  joyfully  "  into  his 
heart.  When  the  motive  is  to  increase  knowledge,  love,  or 
good  works,  much  more  may  the  blessing  be  expected. 
God  does  not  demand  a  more  purely  ethereal  religion  than 
our  mixed  nature  is  capable  of.  "  We  have  not  an  high 
priest  which,"  etc.  He  grants  us  material  aids  to  spiritual 
service.     Let  then  no  man  judge  another. 

IV.  We  must  not  stop  at  the  external.  Zaccheus  had 
to  come  down  and  go  closer.  Many  a  man  has  stopped  in 
the  tree  into  which  he  has  climbed,  until  Jesus  has  passed 
by,  never  to  return.  Of  what  good  is  it  to  find  a  point  of 
vantage,  from  which  you  may  see  Christ,  heaven,  and  hell, 
or  trace  out  the  path  of  duty,  if,  resting  there,  you  make  no 
effort  to  go  to  your  Lord,  to  walk  in  the  narrow  path,  to 
reach  heaven?  Had  you  a  fulcrum  through  which  you 
might  move  the  world,  what  gain  if  you  put  not  forth  your 
strength  to  the  lever  ? 


HOMILY   XXXYIL 

.THE  TRANSCENDENT   WORTH  OF  CHRISTIANITY. 

Then  said  Jesus  unto  the  twelve,  Will  ye  also  go  away  ?  Then  Simon 
Peter  answered  him,  Lord,  to  whom  shall  we  go?  Thou  hast  the  words 
of  eternal  life.  John  vi,  67,  68. 

We  take  these  words  to  illustrate  the  transcendent  excel- 
lence of  Christianity.  There  are  three  facts  here  suggested 
which  indicate  this : 


234  THE   HOMILIST. 

I.  It  provides  for  the  totality  of  human  wants. 
"  Eternal  life."  This  means  not  merely  eternal  existence ; 
endless  existence  may  be  an  endless  curse.  It  means  eternal 
icell-being.  ■  It  n^eans  eternal  existence  apart  from  evil,  and 
in  possession  of  all  good.  All  the  wants,  all  the  desires  of 
humanity  may  be  summed  up  in  these  two  words :  eternal 
well-being.  Man's  deepest  struggle  is  to  preserve  life,  to 
make  it  as  lo?ig  and  as  happy  as  possible.  He  shudders  at 
the  idea  of  any  termination;  the  happier  he,  the  more 
awful  the  idea  of  an  end.  In  his  deepest  soul  he  feels  that 
an  "  eternity  of  bliss  is  bliss." 

Now  this  Christianity  provides  for ;  it  has  "  the  words  of 
eternal  life." 

First.  Its  '■'■  words''''  revoke  that  legal  sentence  of  eternal 
death  to  which  humanity  is  subject.  The  Bible  teaches, 
(1.)  That  men  are  doomed  to  eternal  death.  (2.)  That 
through  the  Gospel  this  doom  may  be  averted. 

Secondly.  Its '^^  wards  ^^  remove  that  moral  disease  insur- 
ing eternal  death,  to  which  humanity  is  subject.  The  Bible 
teaches,  (1.)  That  men  are  infected  with  the  mortal  malady; 
and,  (2.)  That  the  Gospel  removes  it  and  implants  the  seeds 
of  eternal  life. 

Another  fact  here  indicating  the  transcendent  value  of 
Christianity  is : 

II.  It  respects  the  freedom  of  human  nature  :  "  Will 
ye  also  go  awayl"  Christ  uses  no  coercion.  He  treats 
men  according  to  their  nature ;  men  are  made  to  act  freely, 
and  they  never  can  act  as  men  only  as  they  are  free.  Hence 
Christ  says,  "  Will  ye  ?"     First.   Christ  does  not  want  <mr 


TRANSCENDENT  WORTH  OF  CHRISTIANITY.     285 

service.  He  can  do  without  us.  He  could  destroy  the  old 
creation  and  create  a  new  universe.  Do  not  stay  with  me 
from  the  idea  that  I  want  you.  Secondly.  Chri.H  will  not 
accept  foi'ced  service.  (1.)  Because  there  could  be  no  moral 
virtue  in  such  service.  He  requires  us  to  serve  him  be- 
cause by  doing  so  we  grow  morally  good.  (2.)  Because 
there  could  be  no  happiness  in  such  service.  He  wishes 
our  happiness.  The  gloomy  looks  and  the  sepulchral  tones 
of  religious  serfs  are  an  abomination  to  him.  Be  free 
then. 

Another  fact  here  indicating  the  transcendent  value  of 
Christianity  is : 

in.  It  takes  the  strongest  moral  hold  upon  human 
LIFE  :  "  To  whom  can  we  go  V  Though  free  we  are  bound. 
What  are  its  binding  forces'?  First.  The  gratitude  it  in- 
spires. Gratitude  ever  binds  to  the  benefactor.  Secondly. 
The  love  it  enkindles.  Love  always  binds  the  heart  to  its 
object:  and  the  more  excellences  the  object  displays  the 
stronger  the  tie  becomes.  Thirdly.  The  hope  it  awakens. 
Hope  binds  the  heart  to  the  object  promised.  Christ  makes 
wonderful  promises.  Fourthly.  The  congeniality  which  it 
produces.  Christianity  suits  man  in  every  respect,  heart, 
conscience,  intellect,  all. 

To  whom  then  can  the  man  go  who  has  really  secured 
Christianity'?  How  can  he  extricate  himself?  To  whom 
can  you  go '?  Will  you  go  to  rationalism^  to  Romanism,  to 
Paganism,  to  secularism  ?  There  is  nowhere  else  you  can 
go  to  if  you  would. 


236  THE  HOMILIST. 


HOMILY    XXXYIII. 

MORAL    EEMEDIALISM. 
He  hath  sent  me  to  heal  the  broken-hearted.  Luke  iv,  18. 

Three  things  are  manifestly  implied  in  these  words : 
First.  That  there  is  misery  in  our  world.  Amid  all  the 
beautifying  influences  of  nature,  and  under  all  the  gay  and 
mirthful  forms  in  which  society  appears,  there  is  much 
suffering.  There  are  broken  hearts.  There  are  some  hearts 
broken  by  tyranny,  some  by  slander,  some  by  disappoint- 
ment, some  by  bereavement,  some  by  conviction  of  sin. 
What  sighs  of  human  anguish  are  breathed  to  Heaven, 
what  showers  of  tears  fall  to  the  earth,  what  billows  of 
distress  surge  through  human  souls  every  day !  There  is 
but  One  that  knows.  Another  thing  manifestly  implied 
here  is:  " 

Secondly.  That  this  misery  is  not  here  by  divine  appoint- 
ment. This  is  suggested  by  the  fact  that  he  has  sent  Jesus 
to  remove  it.  Whence  comes  this  misery  ?  Does  it,  like 
fire  from  the  volcano,  or  springs  from  the  mountain,  rise  by 
the  constitution  of  nature  1  No.  The  benevolence  ot  the 
Creator  and  the  structure  of  the  universe  forbid  the  thought. 
God  did  not  create  man  with  a  broken  heart,  nor  did  he 
create  the  thing  which  has  broken  the  heart.  Misery  is  of 
the  creature,  not  of  the  Creator.  "  O  Israel,  thou  hast  de- 
stroyed thyself."     So   uncongenial  is  human  misery  with 


MORAL  REMEDIALISM.  237 

the  heart  of  God,  that  he  sent  Christ  to  remove  it.  The 
other  thing  manifestly  implied  in  these  words  is  : 

Thirdly.  That  there  is  a  high  probability  that  this  misery 
will  one  day  be  entirely  removed  from  the  world.  He  has 
sent  a  Healer  into  the  world  equal  to  the  work.  He  knew 
the  nature  and  extent  of  the  disease,  the  qualifications  neces- 
sary to  remove  it,  and  we  may  feel  assured  that  he  never 
would  have  commissioned  a  being  to  a  work  which  he  had 
not  the  qualifications  to  fulfill.  There  is  suffering  in  the 
world ;  but  there  is  a  Physician  too  who  "  can  save  to  the 
uttermost,"  etc. 

A  moral  healer  should  be  in  possession  of  two  things : 
Suitable  remedial  elements^  and  power  effectually  to  apply 
them. 

I.  He  should  possess  suitable  remedial  elements. 
The  employment  of  instrumentalities  is  a  principle  in  all 
God's  dealings  with  man.  He  acts  invariably  through 
secondary  causes;  he  produces,  rears,  sustains,  educates, 
and  saves  man  in  this  way. 

What  are  the  elements  necessary  to  heal  broken  hearts  % 
First.  Forgiveness.  (1.)  Whenever  man  feels  conscious 
that  he  has  oflfended  his  Maker  he  is  and  must  be  miser- 
able. The  idea  that  he  has  incurred  his  Creator's  dis- 
pleasure, will  blacken  the  firmament  of  his  soul,  fill  it  with 
thunders  and  with  fiends.  This  idea  made  the  heathen 
world  one  of  darkness,  superstition,  and  woe.  The  deepest 
groan  of  humanity  is  this :  "  O  wretched  man  that  I  am  !" 
(2.)  This  consciousness  he  is  bound  to  feel  some  time  or 
other.     He  can  no  more  prevent  it  rising  in  his  nature  than 


238  THE  HOMILIST. 

he  can  bind  the  influence  of  Pleiades  or  loose  the  bands  of 
Orion.  It  must  come,  and  when  it  comes  it  bites  like  a 
serpent  and  stings  like  an  adder.  Now  there  is  nothing 
can  relieve  the  soul  in  this  state  but  forgiveness.  This 
Christ  gives.  "  He  has  power  on  earth  to  forgive."  He 
comes  to  the  soul  and  says,  "  I,  even  I,  am  he  that  blotteth 
out  thy  transgressions  for  mine  own  sake,  and  will  not  re- 
member thy  sins.  I  have  blotted  out  as  a  thick  cloud  thy 
transgressions,  and  as  a  cloud  thy  sins."  When  the  soul 
feels  that  this  is  done,  it  can  chant  this  psalm :  "  Blessed  is 
he  whose  transgression  is  forgiven,  whose  sin  is  covered. 
Blessed  is  the  man  unto  whom  the  Lord  imputeth  not  in- 
iquity, and  in  whose  spirit  there  -is  no  guile." 

Another  #iecessary  remedial  element  is  : 

Secondly.  Harmony.  Conscience  and  selfishness,  moral 
desire  and  animal  preferences,  are  ever  battling  within. 
"  The  wicked  are  like  the  troubled  sea."  What  can  har- 
monize 1  There  is  but  one  thing,  and  that  is  supreme  sym- 
pathy with  the  supremely  good.  Love  to  God  in  the  soul  is 
as  necessary  to  bind  all  its  impulses  and  powers  together  in 
harmony,  as  attraction  is  in  the  material  world  to  unite  all 
the  atoms,  globes,  and  systems  together.  Christ  generates 
this  in  the  heart.  He  reveals  God  in  all  his  lovable  attri- 
butes. 

Another  necessary  element  is : 

Thirdly.  Divine  sympathy.  Sympathy  is  a  healing  ele- 
ment. "  As  iron  sharpeneth  iron,  so  doth  the  countenance 
of  man  his  friend."  A  sufferer  instinctively  seeks  for  sym- 
pathy, and  suffering  instinctively  awakens  it.  It  is  a  heal- 
ing element.     A  word,  a  look^  an  act  of  sympathy,  how 


MORAL   REMEDIALISM.  239 

soothing !  It  acts  upon  the  dark  and  troubled  soul  as  the 
sun  of  a  serene  morning  upon  the  dome  of  heaven  when 
chasing  away  the  battling  clouds.  In  proportion  to  the  felt 
excellence  and  greatness  of  the  being  who  expresses  sym- 
pathy, is  its  heart-healing  value.  Christ,  the  Son  of  God, 
assures  us  of  his  sympathy.  "  He  is  made  in  all  parts  like 
unto  us."  "  In  all  our  afflictions  he  was  afflicted."  His 
sympathy  has  a  heart-healing  power. 

Another  heart-healing  element  is : 

Fourthly.  Hope.  Awake  hope  of  future  success  in  the 
heart  of  the  man  crushed  by  disappointment,  hope  of  for- 
giveness in  the  soul  of  the  sin  convicted,  hope  of  recovery 
in  the  mind  of  the  diseased,  of  liberty  in  the  captive,  of  for- 
giveness in  the  condemned,  of  a  renewed  friendship  in  the 
heart  of  the  bereaved ;  and  in  all  these  cases  you  will  do 
much  to  heal.  Hope  is  indeed  a  heart-healing  element. 
This  hope  Jesus  brings  to  the  world.  He  is  in  it  as  the 
"  hope  of  glory."     "  Blessed  be  the  God  and  Father,"  etc. 

The  other  qualification  necessary  to  the  healing  of  broken 
hearts  is  : 

II.  Power  of  effectually  applying  the  proper  re- 
medial ELEMENTS.  The  posscssiou  of  remedial  elements  is 
not  enough.  Medicine  adapted  to  remove  the  disease  of  the 
patient  may  be  so  applied  as  to  render  the  disease  more 
malignant.  Proper  application  is  fundamental.  Three 
things  seem  nece^ary  to  a  proper  application  of  remedial 
elements  to  broken  hearts  : 

First.  Adequate  knowledge.  The  moral  physician  should 
know  the  laws  of  the  moral  constitution,  and  the  exact  na- 


24:0  THE  HOMILIST. 

ture  of  the  disease.  The  man  who  attempts  to  heal  bodily- 
diseases  must,  to  succeed,  make  himself  acquainted  with  the 
varied  parts  and  laws  of  the  human  organization.  No  one 
can  heal  the  soul  without  understanding  it.  Christ  thor- 
oughly understands  it.  "  He  trieth  the  reins."  "  He  knows 
what  is  in  man."  He  knows  too  the  source  of  the  disease. 
He  knows  everything  about  every  suffering  soul.  Men 
must  study  souls  to  restore  them. 

Another  thing  which  seems  necessary  to  a  proper  applica- 
tion of  these  remedial  elements  is  : 

Secondly.  Thorough  happiness.  No  one  can  heal  souls 
who  is  not  happy  himself  Can  darkness  ever  dispel  dark- 
ness %  No  more  can  sorrow  banish  sorrow.  If  I  am  in  dis- 
tress of  heart,  and  one  comes  to  comfort  me  who  has  him- 
self a  gloomy  heart,  he  will  fail.  His  intentions  may  be 
good,  his  conversation  of  a  consolatory  character,  but  the 
darkness  of  his  own  heart  will  chill  and  cloud  the  whole. 
But  if  he  is  truly  happy  in  spirit  he  has  only  to  speak  to 
give  some  relief.  Happiness  overcomes  sorrow  as  light  over- 
comes darkness.  It  must  be  so.  Happiness  is  an  infinite  and 
necessary  element;  it  is  the  mood  and  expression  of  God; 
misery  is  infinite  and  contingent,  and  the  product  of  the 
creature.  The  more  true  happiness  a  man  has  in  him,  the 
more  of  God  he  has  in  him,  and  the  more  powerful  is  he  for 
good.  He  who  in  the  name  of  Christ  goes  forth  with  .a 
gloomy  heart,  a  downcast  countenance,  speaking  in  sepul- 
chral tones  to  relieve  the  woe  of  the  world,  misrepresents 
Jesus,  and  augments  rather  than  diminishes  the  world's 
misery.  Sadness  is  like  darkness  in  its  influence.  Go  out  to 
the  fields  when  the  stars  of  God  are  hid,  and  the  heavens  are 


MORAL  REMEDIALISM.  241 

robed  in  blackness,  and  you  will  feel  a  depressive  influence 
upon  the  heart  Such  is  the  influence  of  a  gloomy  he^t  upon 
your  own.  Happiness,  on  the  other  hand,  is  like  the  broad 
bright  day  pouring  forth  a  genial  influence  on  all,  making  all 
life  to  have  new  energy  and  shout  for  joy.  Christ  is  happy. 
He  is  the  "  God  of  peace ;"  "  the  ever-blessed  God ;"  the 
bright  Sun  of  righteousness,  that  hath  "healing  in  his  wings." 

Another  thing  which  seems  necessary  in  order  to  the 
proper  application  of  these  remedial  elements  is  : 

Thirdly.  Exquisite  tenderness.  A  physician  may  eflfect  a 
bodily  cure  without  this.  Indeed,  it  seems  sometimes  desir- 
able that  he  should  be  utterly  insensible  to  the  sufferings 
of  his  patient.  But  not  so  with  souls.  They,  in  suffering, 
require  in  their  consolation  exquisite  sensibility.  A  coarse- 
minded,  hard-hearted  man  can  never  heal  broken  hearts. 
The  sorrowing  soul  would  shrink  and  recoil  at  the  utterances 
of  the  unfeeling  and  the  coarse,  as  the  tenderest  plants  at 
the  rough  blasts  of  heaven.  Man  in  sorrow  requires  the 
most  delicate  treatment.  Jesus  is  qualified  on  this  ground. 
He  is  tender.  He  does  not  cause  his  voice  to  be  heard  in 
the  street.  "  A  bruised  reed  does  he  not  break,  the  smoking 
flax  shall  he  not  quench." 

From  this  subject  it  may  be  inferred. 

First,  That  Christianity  is  the  hope  of  the  ivorld.  The 
world  abounds  with  broken  hearts.  Chi-istianity  alone 
presents  the  suitable  balm  and  the  physician. 

Secondly.  That  true  Christians  are  the  real  benefactors. 
They  have  the  balm  to  offer,  the  physician  to  recommend. 

Thirdly.  Tliat  the  restoration  of  the  world  may  be  antici- 
pated.    He  who  has  undertaken  the  work  will  accomplish 

The  H.>inlb6t.  16 


242  THE  HOMILIST. 

it.     Our  world  is   a  moral   hospital ;  it  is  tenanted  with 
sufferer^ ;  it  resounds  with  groans.     But  it  will  not  always 

be  so. 

"  The  time  will  come 

When  he  shall  wipe  away  all  tears  from  off 

All  faces.    Ye  revolving  seasons 

Haste,  then,  and  wheel  away  a  shattered  world." 


HOMILY    XXXIX. 

THE  CREATOR  AND  THE  SIN  OF  HIS  CREATURE,  MAN. 

"  These  things  hast  thou  done,  and  I  kept  silence  ;  thou  thoughtest 
that  I  was  altogether  such  an  one  as  thyself:  but  I  will  reprove  thee,  and 
set  them  in  order  before  thine  eyes.  Psalm  i,  21. 

These  words  led  us  at  once  to  consider  certain  facts  in 
the  divine  conduct  in  relation  to  the  sins  of  men. 
We  learn  from  the  passage, 

I.  That  he  fully  observes  the  development  of  human 
SIN.  "These  things,"  the  evils  indicated  in  the  previous 
verses,  "hast  thou  done."  He  hieio  that  these  sins  had 
been  committed.  That  he  does  observe  sin  is  clear.  (1.) 
From  hii  nature.  He  is  the  all-present  and  the  all-see- 
ing. Psa.  cxxxix.  (2.)  From  the  declaration  of  the  Bible. 
"He  that  planteth  the  ear  shall  he  not  hearf  etc.  Psa.  xciv, 
9-11.  (3.)  From  the  universal  consciousness  of  sinners. 
All  sinners /ee?  that  God  knows  their  sins.  Their  remorse, 
their  confessions,  their  forebodings,  all  indicating  that  this 
is  their  feeling.     (4.)  From  the  retribution  that  has  overtaken 


THE  CREATOR  AND  THE  SIN  OF  HIS  CREATURE.  243 

shmers  even  in  this  world.  Achan,  Ananias,  etc.  "  I  know 
thy  works."  Though  sin  may  be  committed  in  the  darkest 
midnight  in  profoundest  secret,  God  observes  it;  and  ''the 
hidden  things  of  darkness  will  one  day  be  brought  to 
light." 

We  learn  from  the  passage, 

II.  That  he  for  a  time  forbears  with  the  ENORMiTr 
OF  human  sin.  "  I  kept  silence ;"  I  did  not  launch  my 
thunders,  etc.  Full  retribution  does  not  follow  sin  at  once 
on  this  earth.  Judgment  is  delayed.  (1.)  The  spiritual 
improvement  of  humanity  requires  this.  If  adequate  retri- 
bution followed  at  once  every  sin,  not  a  human  being  would 
have  one  moment  to  "repent  and  believe  the  Gospel." 
The  first  moral  act  being  sinful  would  hurl  to  hell.  The 
reason  he  forbears  is,  that  he  is  "not  willing  that  any 
should  perish,"  etc.  (2.)  The  mediation  of  Christ  explains 
this.  Why,  under  the  government  of  a  righteous  God, 
does  not  punishment  follow  sin  at  once  1  Did  it  not  do  so 
among  the  angels  in  the  first  great  rebellion  1  The  interpo- 
sition of  Christ  explains  it.  Mediation  is  but  one  short 
mighty  prayer,  which  is,  "  Spare  it  a  little  longer."  Tlie 
divine  government  of  our  world  is  mediatorial.  Men  here 
are  dealt  with  not  on  the  ground  of  their  own  character,  but 
on  that  of  Christ's  mediation.  The  continuation  of  man's 
existence  on  this  planet,  the  scene  of  so  much  beauty,  good- 
ness, and  pleasure,  is  to  be  referred  to  the  mediation  of 
Christ.  But  this  form  of  government  will  not  always  con- 
tinue.   The  "  kingdom  will  be  delivered  up,"  etc. 

We  learn  from  the  passage. 


244  THE   HOMILIST. 

III.  That  he  thoroughly  understands  the  reason  of 
HUMAN  SIN.  "  Thou  thoughtest  that  I  was  altogether  such 
ail  one  as  thyself."  In  some  respects  we  are  like  God ;  we 
could  form  no  conception  of  him  unless  there  were  some 
points  of  resemblance.  But  the  evil  of  man  is,  that  he 
should  act  as  if*  God  was  "  altogether  "  like  himself.  Sin- 
ners act  a^  if  they  thought  that  because  they  can  conceal  their 
sins  from  others  they  can  from  God.  Men  can  and  do  hide 
their  sins  from  others.  They  can  so  adorn  their  corrupt 
natures  with  pious  professions  and  external  moralities  as 
to  pass  for  great  saints  among  men.  Sinners  act  as  if  they 
could  thus  impose  upon  Omniscience.  (2.)  Sinners  act 
as  if  they  thought  that  because  they  have  no  deep  impression 
of  the  enormity  of  sin  God  has  not.  To  the  sinning  mill- 
ions sin  is  a  trifle,  a  thing  to  be  sported  with.  "  Fools 
make  a  mock  at  sin."  Because  they  think  lightly  of  it 
they  are  prone  to  think  the  great  God  does  so.  But 
to  him  it  is  a  terrible  enormity.  It  is  the  "abominable" 
thing  he  hates.  The  doom  of  fallen  angels,  the  judgments 
that  have  fallen  on  humanity  through  all  ages,  and  above 
all,  the  crucifixion  of  Christ,  show  that  sin  is  an  awful 
thing  in  his  sight.  (3.)  Sinners  act  as  if  they  thought  that 
because  they  overlook  the  little  in  the  great  that  God  does  so. 
Sinful  men  are  influenced  b»y  their  ideas  of  great  and  small; 
they  overlook  small  matters  in  concerns  of  greater  import- 
ance; they  consider  the  poor  pauper  nothing  to  a  mighty 
empire;  and  they  foolishly  ascribe  this  feeling  to  God.  (4.) 
Sinners  act  as  if  they  thought  that  because  their  tardiness  in 
carrying  out  a  purpose  often  arises  from  the  want  of  a 
greater  interest  in  it.,  it  is  so  with  God.     "  Because  sentence 


THE  CREATOR  AND  THE  SIN  OF  HIS  CREATURE.  245 

against  an  evil  work,"  etc.  (5.)  Sinners  act  as  if  they  thmtc/hi 
because  they  become  indifferent  in  the  course  of  time  to  those 
who  have  offended  them^  that  God  will  do  so.  Toward  men 
who  have  done  us  an  injury  we  may  at  first  feel  indignation, 
but  in  the  course  of  years  that  indignation  settles  down  into 
perfect  indifference.  It  is  not  so  with  God.  The  sins  of 
years  do  not  destroy  his  intense  interest  in  us.  "Turn 
ye,  turn  ye.  Why  will  ye  die?" 
We  learn  from  the  passage, 

IV.  That  he  will  assuredly  award  punishment  for 
HUMAN  SIN.  "  I  will  reprove  thee,  and  set  them  in  order 
before  thine  eyes."  God  will  not  always  keep  silence. 
"Though  a  sinner  live  a  hundred  years  and  his  days  be 
prolonged,"  etc.  Ecc.  viii,  11-13.  There  is  a  day  of  judg- 
ment coming.  "The  Son  of  man  will  come  in  his  glory," 
etc.  Then  "we  must  all  stand  at  the  judgment-seat  of 
Christ,"  etc.  "  In  that  day  God  shall  bring  every  work  into 
judgment,  with  every  secret  thing,  whether  it  be  good  or 
evil."  In  this  very  Psalm  we  have  a  magnificent  description 
of  this  terrible  day.  "  Our  God  shall  come  and  shall  not 
keep  silence,"  etc.  (3-7.)  In  this  day  God  will  set  their 
sins  in  order.  (1.)  In  order  as  to  their  real  character. 
Every  sin  will  be  seen  in  its  true  enormity.  (2.)  In  order 
as  to  their  terrible  influence.  The  evil  of  each  sin  will  be 
seen  in  the  ruin  it  has  brought  upon  souls.  (3.)  In  order 
as  to  their  true  desert.  Every  sin  shall  find  its  adequate 
punishment. 

Brother,  the  conclusion  of  the  matter  is  this :  Sin  must 
be  punished  or  pardoned.     There  is  no  alttirnative.     If  par- 


246  THE   HOMILIST. 

doned  it  must  be  on  this  earth  and  through  Christ.  There 
is  no  alternative.  The  Son  of  man  hath  "  power  on  earth/' 
and  only  on  earth,  "  to  forgive  sins."  "  Through  this  man 
is  preached  unto  you  forgiveness  of  sins,"  etc.  Here  then 
is  pardon : 

Pardon  for  infinite  offense  !  and  pardon 
Through  means  that  speak  its  value  infinite  ! 
A  pardon  bought  with  blood,  with  blood  divine, 
With  blood  divine  of  him  I  made  my  foe ! 
Persisted  to  provoke !  though  wooed  and  awed, 
Blessed  and  chastised,  a  flagrant  rebel  still ! 
A  rebel,  'midst  the  thunders  of  his  throne ! 

"  Bound,  every  heart  1  and  every  bosom  burn  ! 
0  what  a  scale  of  miracles  is  here !" 


HOMILY   XL. 

MAX'S  MOEAL   POSITION   IX  THE   UXIVERSE. 

"Who  is  on  the  Lord's  side  ?  Exonrs  xxxii,  26, 

This  is  the  solemn  question  which  Moses  addressed  to 
the  children  of  Israel  immediately  after  he  descended  from 
the  mount,  and  discovered  that  they  had  worshiped  the 
golden  calf  which  Aaron  had  set  up. 

Among  other  things  taught  in  this  chapter,  there  are 
five  worthy  of  note  : 

First.  The  strength  of  the  Teligious  instinct.  For  forty 
days  Moses  had  been  upon  the  mount,  and  the  people  had 
not  been  visited  by  any  palpable  manifestation  from  the 
one  true  and  living  God,     Their  religious  natures  were  rest- 


MAN'S  MORAL  POSITION  IN  THE  UNIVERSE.      247 

less.  They  said  to  Aaron,  "  Up,  make  us  gods,"  etc.  Man 
must  have  a  god.  If  he  loses  the  true  one  he  will  create 
a  false  one.  So  strong  is  this  instinct  in  human  nature 
that  the  arguments  of  infidelity  cannot  destroy  it ;  the  dark- 
ness of  heathenism  cannot  quench  it. 

Secondly.  An  unrighteous  compliance  with  a  popular  de- 
mand. The  people  cry  out  for  gods,  and  Aaron,  the  pro- 
fessed minister  of  the  true  God,  panders  to  the  popular 
taste.  He  knew  that  there  was  but  one  God,  the  true  and 
living  One;  that  idolatry  was  irrational  and  impious;  and 
yet  he  yields  to  their  cry.  The  sin  of  Aaron  was  in  minis- 
tering to  the  prejudices  of  the  people ;  a  sin,  it  is  to  be 
feared,  too  prevalent  even  in  the  Christian  Church.  The 
minister  who  preaches  to  meet  the  prejudices  and  tastes  of 
his  people,  commits  the  same  sin  as  Aaron  did  when  he 
made  the  "  golden  calf."  He  who  would  get  the  thousands 
to  listen  to  him  has  only  to  set  up  "  the  golden  calf"  of 
vulgar  sentiment. 

Thirdly.  The  marvelous  efficacy  of  prayer.  The  righteous 
indignation  of  God  was  kindled  against  these  idolaters,  and 
he  seemed  determined  to  destroy  them,  when  Moses  prays, 
and  it  is  said,  "  The  Lord  repented  him  of  the  evil  which  he 
thought  to  do  unto  his  people."  I  cannot  explain  this.  The 
Bible  teaches  that  « the  effectual  fervent  prayer  of  a  right- 
eous man  availeth  much,"  and  gives  us  many  instances  of 
this ;  but  how  it  affects  God  I  know  not.  Let  us  grasp  the 
fact  and  live  accordingly. 

Fourthly.  The  importance  of  determining  our  true  moral 
position  in  relation  to  God.  "Who  is  on  the  Lord's  side]" 
Of  all  the  questions  the  inquisitive  nature  of  man  is  capable 


248  THE    HOMILIST. 

of  raising,  none  more  important  than  this,  and  that  for  the 
following  reasons  :  (1.)  Because  there  is  a  danger  of  decep- 
tion upon  the  point.  There  are  thousands  on  the  side  of 
Satan  who  entertain  the  idea  that  thej  are  on  the  side  of 
God,  and  some,  perhaps,  who  are  on  the  side  of  God  who 
have  doubts  and  fears.  The  scribes  and  Pharisees  thought 
they  were  on  the  Lord's  side ;  and  so  did  Saul  when  he  was 
persecuting  the  Church  of  God.  (3.)  Because  deception  on 
this  question  is  fraught  with  immense  evil.  A  man  who  is 
on  the  side  of  Satan,  and  jet  fancies  he  is  on  the  side  of 
God,  is  in  a  perilous  position.  He  is  beyond  the  appeals 
addressed  to  the  sirnier;  he  rejects  them  from  the  idea  that 
they  are  inapplicable.  "  He  sins  in  the  name  of  God,"  etc. 
(3.)  Because  this  life  is  the  only  opportunity  which  we  have 
of  correcting  mistakes  upon  this  question.  A  man  if  he 
finds  out  that  he  is  on  the  side  of  the  devil  may,  by  the  help 
of  grace,  change  his  position  now,  and  step  to  the  other  side ; 
but  in  the  other  world  there  is  a  great  gulf  fixed,  and  all 
change  is  impossible. 

The  question  which  we  would  now  raise  is.  What  are  the 
criteria  by  wKich  we  can  ascertain  our  true  moral  position  ? 
In  order  to  avoid  mistake,  I  shall  notice  the  negative  and 
positive  side  of  the  question. 

I.  The  negative  side. 

First.  That  we  are  not  conscious  of  any  positive  dislike  to 
God  is  no  evidence  that  we  are  on  the  Lord's  side.  Few  men, 
perhaps,  however  depraved,  are  conscious  of  a  positive  dis- 
like to  God.  The  reason  of  this  is  obvious,  namely,  the 
blessings  which  here  crown  man's  earthly  existence.  Nature 


MAN'S  MOEAL  POSITION  IN  THE  UNIVERSE.      24:9 

smiles  on  him  and  so  does  Providence.  Were  Jehovali  to 
be  crossing  his  plans,  to  be  constantly  breaking  his  pur- 
poses, blasting  his  hopes,  then  his  anger  would  rise  into 
consciousness.  Pharaoh,  perhaps,  before  the  mission  of 
Moses,  had  no  conscious  hatred  to  God.  There,  on  his 
imperial  throne,  he  had  every  desire  of  his  heart;  but 
when  he  had  one  purpose  after  another  broken,  he  said, 
''Who  is  the  Lordi"  etc. 

Secondly.  That  pleasure  in  meditating  on  God's  moral 
character  is  no  evidence  that  we  are  on  the  Lords  side.  God 
has  so  constituted  the  human  mind  that  it  is  bound  to  ad- 
mire excellence  in  the  abstract,  to  delight  in  "the  law  of 
God  after  the  inner  man."  There  is  not  a  conscience  in  the 
universe  that  does  not  approve  of  benevolence,  honesty, 
truth.     "  The  consciences  of  hell  are  with  God,"  etc. 

Thirdly.  Unexceptionableness  in  the  Jilfillment  of  our  so- 
cial religious  duties.  A  man  may  have  a  high  reputa,tion 
in  the  world  for  honesty  and  honor ;  he  may  be  lauded,  too, 
for  the  regularity  and  decency  with  which  he  attends  to 
religious  ordinances,  and  yet  not  be  on  the  Lord's  side. 
The  young  man  in  the  Gospel  is  a  case  in  point. 

Fourthly.  That  an  interest  in  the  services  of  the  sanctuary 
is  not  in  itself  conclusive  evidence  that  we  are  on  the  Lord's 
side.  An  individual  may  take  a  lively  interest  in  the  serv- 
ices of  God's  house,  the  psalmody,  the  discourse,  the 
prayers,  and  yet  not  be  on  the  Lord's  side.  The  fact  is 
there  is  a  natural  love  in  the  human  soul  for  excitement, 
and  so  long  as  the  services  of  the  house  of  the  Lord  can 
minister  to  this  excitement  even  an  irreligious  man  may 
feel  an  interest  in  them.     "  Herod  heard  John  gladly." 


250  THE  HOMILIST. 

Fifthly.  That  contrition  for  sin  is  not  in  itself  a  proof 
that  we  are  on  the  Lord's  side.  Few  sinners,  perhaps,  can 
be  found  who  have  not  at  times  had  some  deep  compunc- 
tions of  soul.     Agrippa,  Felix,  etc. 

Sixthly.  Strong  desires  for  heaven  are  in  themselves  7io 
proof  that  we  are  on  the  Lordh  side.  It  is  natural  to  desire 
happiness.  All  the  trials  and  toils  of  life  tend  to  heighten 
this  desire.  Preach  rest  to  the  weary,  health  to  the  dis- 
eased, plenty  to  the  poor,  and  will  you  not  awaken  their 
desires  %     There  is  no  virtue  in  desiring  heaven. 

Seventhly.  That  zeal  in  propagating  our  religious  views 
is  in  itself  no  proof  that  we  are  on  the  Lord'^s  side.  It  is 
natural  for  a  man  who  has  an  opinion  to  desire  to  propa- 
gate it.  The  Hindoo,  the  Mussulman,  the  Mormonite,  all 
wish  their  opinions  to  spread.  The  Pharisees  compass 
sea  and  land  to  spread 'their  views,  etc. 

Eighthly.  That  success  in  our  endeavors  to  propagate  our 
religious  opinions  is  in  itself  no  evidence  that  we  are  on  the 
Lords  side.  It  would  seem  that  an  individual  may  be  use- 
ful, in  a  spiritual  sense,  to  others,  and  yet  be  destitute  of 
true  godliness.  In  the  last  day  we  shall  hear  of  men  who 
will  knock  at  the  door,  saying,  ^'  Lord,  Lord,"  etc. 

Ninthly.  That  the  fact  of  being  regarded  hy  others  as 
Christia?is  is  in  itself  no  proof.  Philetus  was  regarded  as 
a  Christian.     What  tbsn  is  the  evidence? 

II.  The  positive  bide.  There  is  a  test  laid  down  by  the 
apostle,  (Rom.  viii :)  "  He  that  hath  not  the  spirit  of  Christ 
is  none  of  his."  But  what  is  the  spirit  of  Christ  1  What 
are  the  characteristics  of  that  spirit  1    I  may  mention  three : 


MAN'S   MOKAL   POSITION   IN   THE  UNIVERSE.    251 

First.  The  spirit  of  Christ  was  a  spirit  of  religious  su- 
premacy. Religion  in  Christ  was  not  an  occasional  senti- 
ment, or  attitude,  or  service.  It  was  the  very  soul  of  his 
soul ;  the  heart  of  all  his  experience.  God  was  the  central 
thought  of  his  intellect,  the  paramount  object  of  his  heart, 
the  one  great  reality  of  being.  Everything  else  to  him 
was  form  and  shadow.  He  was  the  life  of  all  lives,  the 
law  of  all  laws,  the  very  soul  of  universal  being.  "His 
meat  and  his  drink  was  to  do  his  will."  In  the  profound- 
est  solitude  he  felt  that  he  was  with  him.  Worlds  and 
systems  were  to  him  nothing  compared  with  the  approba- 
tion of  his  Father.  Now,  he  that  has  not  this  Spirit,  he 
that  makes  religion  a  subordinate  thing,  has  not  the  spirit 
of  Christ.  He  that  makes  religion  a  branch  thing,  that  is, 
one  of  the  parts  of  human  duty  ;  he  that  makes  it  secondary 
to  something  higher,  rather  than  the  highest  end  of  being, 
the  all  in  all,  is  not  on  his  side. 

Secondly.  The  Spirit  of  Christ  is  a  S2nrit  of  religious  in- 
dividualism. By  this  I  mean  that  he  religiously  realized 
his  own  individuality,  and  acted  accordingly.  He  had  his 
own  convictions  and  principles,  and  he  acted  them  out  from 
himself.  The  sentiments  of  his  age  did  not  crush  or  check 
his  own  individuality.  Although  of  "  the  people  there  was 
none  with  him,"  he  still  pursued  his  way.  "  He  trod  the 
wine-press  alone."  He  was  not  deterred  by  what  others 
thought  or  felt.  It  was  his  to  be  faithful  to  his  own  soul 
and  to  the  eternal  Father.  Now,  he  that  has  not  this 
religious  individuality  is  none  of  his.  He  that  sells  his 
individuality,  as  a  priest  to  a  Church,  as  a  soldier  to  a 
government,  as  a  statesman,  author,  or  preacher  to   popu- 


252  THE   HOMILIST. 

larity,  and  acts  from  forces  without,  rather  than  from  his 
own  moral  convictions,  "  has  not  the  spirit  of  Christ,"  etc. 

Thirdly.  The  spirit  of  Christ  is  a  spirit  of  religious  phi- 
lanthropy.  I  say  religious  philanthropy,  for  there  is  a 
philanthropy  that  has  no  connection  with  religion;  a 
mere  natural  sympathy  with  the  race,  nothing  more. 
Christ's  love  for  man  arose  from  his  love  for  God.  He 
saw  man  in  the  light  of  his  love  for  the  infinite  Father,  and 
man  became  precious  in  his  view.  The  philanthropy  of 
Christ  was  not  destroyed  by  enmity.  He  loved  his  ene- 
mies. What  is  the  spirit  of  Christ  in  relation  to  enemies  1 
Read  Matthew  v.  Has  the  man  who  is  wreaking  ven- 
geance on  his  enemy  the  spirit  of  Christ  ?  Has  he  the  spirit 
of  Him  who  on  the  cross  prayed,  "  Father,  forgive  them,  for 
they  know  not  what  they  do]"  Has  the  man  w^ho  is  sys- 
tematically engaged  in  destroying  men's  lives  the  spirit  of 
Him  who  came  into  the  world,  not  to  destroy  men's  lives, 
but  to  save  them  1  Has  the  man  who  acts  either  from  an- 
ger, from  avarice,  or  ambition,  the  spirit  of  Him  who,  al- 
though "  he  was  rich,  for  our  sakes  became  poor,  that  we 
through  his  poverty  might  be  made  rich  T' 

You  will  say  this  is  a  severe  test ;  I  cannot  help  it ;  it  is 
not  mine.  If  men  are  to  be  tried  by  this  test  you  will  say, 
how  few  are  Christians !  It  is  better  to  find  it  out  now. 
The  spirit  of  Christ  is  Christianity  ;  the  life  of  Christ  is 
Christianity.  He,  indeed,  who  lives  not  that  life,  who  has 
not  that  spirit,  "  is  none  of  his."  The  question  for  us  to 
ascertain  is.  Have  we  the  spirit  of  Christ  1  If  not,  to  get  it 
is  our  work,  of  all  works  the  most  urgent. 


LAST  HOUKS  OF  AN  OLD  SAINT.  253 


HOMILY   XLL 

LAST  HOURS  OF  AN  OLD  SAINT. 

By  faith  Jacob,  when  he  was  a  dying,  blessed  both  the  sons  of  Joseph ; 
and  worshiped,  leaning  on  the  top  of  his  staff.  Heb.  xi,  21. 

This  is  a  brief,  simple,  and  touching  record  of  the  death 
of  a  man  who,  notwithstanding  his  many  signal  imperfec- 
tions, developed  virtues,  entered  into  spiritual  relationships, 
and  enunciated  predictions  which  invest  his  biography  with 
a  race-wide  and  imperishable  interest. 

The  text  gives  us  two  things : 

I.  An  interesting  dying  posture.  Jacob  was  "lean- 
ing on  the  top  of  his  staff.''  From  the  account  which  we 
have  in  Genesis  he  seems  to  have  passed  through  the  im- 
mediate article  of  death  on  the  bed.  We  must  therefore  pic- 
ture him  just  before  he  lays  himself  on  the  bed  for  the  last 
time,  sitting  down  leaning  on  his  staff  with  the  cold  hand  of 
death  upon  him,  and  passing  through  its  first  stages.  This 
staff  had  a  twofold  function,  material  and  spiritual 

First.  The  staff  served  to  support  his  tottering  bodi/.  He 
was  an  old  man.  Time  had  stolen  strength  from  his 
frame;  he  was  a  dying  man,  shivering  on  the  dark  borders 
of  the  grave,  and  he  used  the  staff  for  his  support.  Few 
scenes  are  more  saddening  and  humiliating  than  that  of  an 
old  man,  doubled  by  the  weight  of  years,  creeping  along  the 
road  or  sitting  by  the  side  of  a  hedge,  staff  in  hand,  support- 
ing  that   tottering  frame   in   whose  agility,  strength,  and 


254  THE  HOMILIST. 

}3eauty  he  once  prided  himself.  Yet  to  such  mfirmity  age 
reduces  all.  How  touchingly  are  those  mfirmities  deline- 
ated by  Solomon.  Eccles.  xii. 

Secondly.  The  staff  served  to  refresh  his  soul  with  delight- 
ful memories.  A  staff  sometimes  is  a  helpmeet  to  the  soul, 
a  kind  of  companion  in  solitude,  giving  a  mute  response  to 
our  lonely  thoughts  and  aspirations ;  yes,  more  than  a  com- 
panion, a  memorial,  a  history.  An  old  staff  has  the  power 
to  revive  past  impressions.  There  is  a  mysterious  and 
solemn  power  in  the  mind  to  invest  the  simplest  objects 
with  which  we  have  been  in  conscious  contact- — a  flower,  a 
stone,  a  tree — with  an  energy  to  wake  up  in  our  souls  the 
remembrance  of  things  that  have  past.  Visit  the  scenes  of 
your  childhood,  and  almost  everything  about  you  will  speak 
some  old  impression  to  life  again.  The  hearth  on  which 
you  played,  the  trees  before  the  door  "  the  old  arm  chair" 
on  which  a  departed  mother  sat  and  pressed  you  to  her 
bosom,  all  have  a  mystic  power  of  evoking  thoughts  and 
impressions  long  buried  in  forgetfiilness.  The  spirits  of 
departed  impressions  start  to  the  soul  in  successive  crowds 
as  you  tread  the  scenes  of  your  young  life.  The  "  staff" 
on  which  the  patriarch  now  leaned  his  dying  frame  had,  we 
suppose,  a  power  of  this  kind.  It  seems  to  have  been  long 
his  companion.  He  bore  it  probably  away  from  his  father's 
house  when  a  boy.  Perhaps  it  was  his  grandfather  Abra- 
ham's ;  for  with  it  he  crossed  the  Jordan  when  a  youth. 
It  had  been  with  him  during  many  years  of  servitude.  It 
lay  perhaps  by  his  side  as  he  slept  at  Bethel ;  it  was  with 
him  when  he  wrested  with  the  angel.  Tliat  his  memory 
did  act  now  is  clear  from  what  he  said,  chap,  xlviii,  3-7. 


LAST  HOURS  OF   AN   OLD   SAINT.  255 

O  what  memories  would  that  old  staff  evoke !  There  is 
nothing  unimportant  to  man.  All  that  impresses  him  now 
will  act  on  him  again.  We  impart  something  of  ourselves 
to  every  object  with  which  w^e  are  brought  into  conscious 
contact,  something  that  will  speak  to  our  memories  for- 
fcver,  a  kind  of  archangel's  trump  to  wake  the  buried 
thoughts. 

II.  A  GLORIOUS  DYING  EXERCISE.  "  He  blcsscd  both  the 
sons,"  etc.  Sometimes  you  see  old  men  dying  with  a  heart 
withered  and  dry  as  leather,  all  sensibilities  gone.  Some- 
times with  a  misanthropic  disgust  of  life  :  tired  of  the  world 
and  sick"  of  the  race ;  sometimes  filled  with  terrible  fore- 
bodings about  the  future.  Not  so  with  our  patriarch.  He 
"blessed"  both  the  sons  of  Joseph.  The  exercise  was  two- 
fold :  social  and  religious.  It  was  social.  He  blessed  the 
two  sons  of  Joseph.  It  is  beautiful  to  find  this  old  man, 
with  a  body  trembling  beneath  the  weight  of  years,  and  the 
cold  hand  of  death  upon  him,  having  his  heart  expanded  in 
warm  sympathies  for  posterity :  his  own  personal  infirmi- 
ties and  interest  lost  in  the  concerns  of  his  grandchildren 
and  his  race.  It  was  religious.  "  He  worshiped."  "  He 
adored  the  top  of  his  rod,"  says  the  Catholic,  quoting  the 
Douay  Bible.  Nonsense !  He  worshiped  the  God  whose 
mercy  the  old  staff  brought  to  memory.  He  remembered 
the  God  of  his  fathers,  and  felt  the  inspiration  of  gratitude, 
reverence,  and  adoration. 

Jacob's  dying  attitude  and  action, 

First.  SJiows  that  the  dependence  of  man  upon  small  (kings 
must  increase  loith  his  years.     Jacob   was  now  depending 


256  THE   HOMILIST. 

upon  a  "  staff."  Men  labor  for  independence,  but  time 
makes  them  more  and  more  dependent  every  day.  Afflic- 
tion, infirmities,  age,  cause  us  to  feel  what  we  are  prone  to 
forget,  that  we  are  dependent  not  only  for  our  comforts,  but 
for  our  very  existence,  on  the  smallest  things :  a  word  of 
sympathy,  a  breath  of  air,  a  drop  of  water,  an  old  "  staff." 
etc. 

Secondly.  Suggests  the  uiiexiinguishahleness  of  our  spiritual 
instincts.  Can  it  be  that  the  social  instincts  which  were  now 
so  strong  in  the  patriarch  on  the  very  eve  of  his  dissolution 
were  to  go  out  at  death  1  Was  he,  who  displayed  this  in- 
terest in  future  ages,  to  be  quenched  for  ever  in  a  few  hours  ? 
Can  it  be  that  he  whose  soul  now  went  forth  in  the  worship 
of  the  Everlasting  One,  was  now  himself  to  go  out  of  being  1 
No,  no,  it  cannot  be !  The  fact  that  Jacob,  when  dying,  felt 
this  interest  in  others  suggests  to  me  that  he  was  destined 
for  everlasting  companionship.  The  fact  that  he  worshiped 
when  dying,  suggests  to  me  that  he  was  about  entering  into 
the  immediate  presence  of  the  Ever-adorable  One. 

Thirdly.  Explains  the  philosophy  of  a  happy  death.  Such 
is  the  influence  of  the  soul  upon  the  body  that  it  can,  by 
passing  into  certain  moods,  destroy  the  consciousness  of  the 
greatest  physical  tortures.  Hence  mart^^rs  have  felt  the 
stake  a  bed  of  roses.  Let  the  soul  be  absorbed  with  the 
concerns  of  God  and  the  universe,  and  then  pain  and  death 
are  but  shadows  and  sounds.  It  was  thus  with  Paul.  "  1 
am  now  ready  to  be  offered,  and  the  time  of  my  departure 
is  at  hand."  If  you  would  be  happy  in  death  you  must  go 
out  of  self;  become  self-oblivious;  be  lost  in  the  interests 
of  the  creation  and  the  glory  of  God. 


THE  GUARDIAN  OF  SOULS.  257 


HOMILY  XLIL 

THE     GUARDIAN     OF    SOULS. 
Bishop  of  your  souls.  1  Peter  ii,  25. 

Three  facts  are  implied  in  these  words : 

I.  That  men  have  souls.  How  trite  such  an  utterance ! 
The  greatest  facts  in  the  universe  are  trite. 

First.  The  fact  is  the  most  demonstrable  fact  to  man, 
(1.)  All  the  evidence  that  we  have  both  for  the  existence  of 
matter  and  mind  is  derived  from  phenomena.  The  essence 
of  both  is  hidden.  (2.)  The  essence  whose  phenomena 
come  most  powerfully  under  consciousness  is  most  demon- 
strated. (3.)  The  phenomena  of  mind  come  far  more 
powerfully  under  consciousness  than  those  of  matter.  We 
are  not  conscious  of  the  qualities  of  matter,  only  of  the 
impressions  which  they  make  upon  us ;  but  we  are  conscious 
of  the  phenomena  of  mind.  Thought,  feeling,  volition — we 
are  conscious  of  these.  • 

Secondly.  The  fact  is  the  most  important  fact  to  man. 
Consider  the  capacities,  relations,  influence,  deathlessness  of 
a  soul. 

Thirdly.  The  fact  is  the  most  practically  disbelieved  fact 
by  man.  Most  men  profess  to  believe  it,  but  few  men 
really  do  so.  The  popular  ideas  of  pleasure,  respectability, 
beauty,  prosperity,  glory,  all  of  which  are  material,  show 
that  there  is  no  general  faith  in  the  existence  of  the  soul. 

The  Horailist.  17 


253  THE  HOMILIST. 

The  body  reigns  everywhere-   its  charms  are  everywhere 
recognized  as  supreme. 

II.  That  men's  souls  require  a  guardian:  an  enia- 
KOTTog,  an  overseer.     This  is  clear  from  three  things : 

First.  From  the  natural  fallibility  of  souls.  No  finite 
intelligence,  however  holy  and  exalted,  can  do  without  a 
guardian. 

Secondly.  From  the  fallen  condition  of  souls.  They 
"  have  gone  astray."  They  are  "  lost."  Look  at  the  mis- 
takes they  make  about  the  chief  good,  worship,  etc. 

Thirdly.  From  the  natural  instincts  of  souls.  Souls 
through  all  ages  have  been  crying  out  for  guardians.  Hence 
the  popularity  of  priests  and  prophets,  bishops  and  relig- 
ious leaders;  hence  too  the  readiness  to  follow  almost  any 
one  who  will  profess  to  guide  the  soul.  The  human  soul 
wants  a  guardian.  It  is  in  a  shadowy  maze,  it  wants  a  guide ; 
it  is  on  a  perilous  sea,  it  wants  a  pilot. 

III.  That  Christ  is  the  one  guardian  of  human  souls. 
He  is  the  Bishop.  What  should  be  the  qualification  of  him 
who  9an  take  care  of  human  souls  ?  Perhaps  there  is  no 
work  in  the  universe  so  momentous  and  difficult  as  that  of 
rightly  directing  and  guarding  souls.  He  that  would  do  so 
should  have  at  least  four  things  : 

First.  Immense  knowledge.  He  should  know  the  nature 
of  souls,  the  moral  situation  of  souls,  the  right  way  of  influ- 
encing souls.  He  should  know  what  they  have  been,  what 
they  are,  what  they  may  become.     He  should  have, 

Secondly,    Unbounded  love  and  forbearance.     The  way- 


HOPE  AS  AN  INSTINCT  OF  THE  SOUL.  259 

wardness,  the  insults,  the  rebellion  of  souls  would  soon 
exhaust  any  finite  amount  of  love  and  patience.  He  should 
have, 

Thirdly,  Ever  increasing  charms.  Souls  are  to  be  drawn, 
not  driven  ;  and  none  but  the  morally  attractive  can  really 
and  rightly  draw.     He  should  have, 

Fourthly,  Inexhaustible  power.  Power  to  extricate  from 
present  difficulties,  to  guard  against  future,  and  to  lead  on 
through  interminable  ages.  Christ  has  all  these  qualifica- 
tions, and  more.     No  one  else  has. 

Let  him  then  be  my  overseer.  I  trust  no  sage,  nor 
ecclesiastic :  I  look  to  him.  "  Into  thine  hands  I  commit 
my  spirit."     Christ  is  the  bishop  of  souls. 


HOMILY    XLIIL 

THE    MEANING    OF    HOPE    AS    AN    INSTINCT    OF    THE 
SOUL. 

Thou  didst  make  me  hope  when  I  was  upon  my  mother's  breasts. 
Psalm  xxii,  9. 

The  text  is  a  strong  figure,  intended  to  express  the  idea 
that  hope  is  an  inbred  sentiment  of  the  soul,  a  power  orig- 
inal and  not  derived,  as  truly  a  part  of  the  complete  soul 
as  the  eye,  or  any  other  member,  is  a  part  of  the  complete 
body.  The  body,  it  is  true,  may  exist  without  the  eye,  but 
in  a  very  imperfect  state ;  and  the  soul  may  exist  without 
hope,  but  in  a  very  incomplete  state.  There  are  emaciated 
souls,  souls  with  deadened  senses  and  broken  faculties,  as 


260  THE  HOMILIST. 

well  as  emaciated  bodies.  Notwithstanding,  this  hope  is  an 
instinct,  an  instinct  which  keeps  the  face  of  the  soul  ever 
toward  the  future,  nay,  which  bears  it  ever  into  the  future, 
and  gives  it  there  a  happy  and  beatified  life. 

I  w^ant  to  inquire  into  the  meaning  of  this  instinct.  It 
suggests  much  important  truth :  truth  about  God  and  Chris- 
tianity, our  duty  and  our  destiny;  truth  which  deserves  and 
demands  our  devotional  attention. 

I.  This  instinct  implies  the  distinguishing  goodness 
OF  God  in  the  constitution  of  our  nature.  The  princi- 
ple of  hope  is  one  of  the  chief  blessings  of  humanity.  We 
do  not  say  that  the  action  of  hope  is  always  conducive  to 
our  wellbeing.  The  fact  is  this  power  of  the  soul,  like 
every  other  of  our  depraved  nature,  is  frequently  abused. 
Men  long  after  things  which  are  beneath  their  nature,  and 
thus  degrade  their  souls ;  and  hope  for  things  which  they 
have  no  good  reason  to  expect,  and  thus  subject  themselves 
to  all  the  inconveniences  and  anguish  of  disappointment. 
A  large  amount  of  the  world's  misery  arises  from  a  wrong 
direction  of  the  instinct  of  hope,  ending  in  vexation  and  dis- 
appointment. But  the  principle  itself  is,  nevertheless,  an 
incalculable  boon.  First.  It  is  one  of  the  most  powerful 
impulses  to  action.  Man  advances  in  dignity  and  blessed- 
ness as  he  grows  in  intellectual  and  moral  strength ;  and  he 
thus  grows  only  as  the  faculties  and  powers  of  his  soul  are 
kept  in  healthful  exercise.  Hope  is  one  of  its  chief  incen- 
tives. Like  the  tide  in  the  ocean,  it  throbs  through  every 
part  and  keeps  the  whole  in  motion.  Nearly  all  the  labor 
of  the  world  consists  in  preparation  for  the  future.    Destroy 


HOPE  AS  AN  INSTINCT  OF  THE  SOUL.  261 

hope,  and  every  wheel  in  the  agricultural,  maritime,  manu- 
facturing, commercial,  literary,  and  religious  world  would 
become  still,  and  the  whole  would  sink  into  quiescence.' 
Secondly.  Hope  is  one  of  the  chief  elements  of  support  under 
the  trials  of  life.  Hope  buoys  us  up  beneath  the  load,  gives 
us  a  steady  anchorage  under  the  fiercest  surge  and  gales. 
Hope  sees  some  light  fringing  the  darkest  cloud,  hears 
some  sweet  promises  articulating  amid  the  din  of  distress. 
Thirdly.  Hope  is  a  source  of  joy.  Joys  of  memory  and  the 
pleasures  of  the  passing  hour  are  not  to  be  compared  with 
the  joys  that  men  derive  from  anticipation  and  hope. 
"  Man  never  is,  but  always  to  be  blessed." 

By  this  instinct  he  has  always  a  beautiful  and  blessed 
realm,  into  which  he  enters.  There,  in  seas  of  imaginary 
delight,  he  bathes  his  weary  soul. 

Now  have  you  not  a  proof  of  God's  distinguishing  kindness 
to  you  in  giving  you  such  an  instinct  as  this?  He  might 
have  given  you  a  nature  that  would  unfit  you  for  taking 
any  interest  in  the  future,  and  left  you  with  an  instinct  that 
would  chain  you  to  painful  memories  of  the  dreary  past. 
Or  he  might  have  given  you,  instead  of  this,  some  power 
that  would  compel  you  to  make  the  future  a  terrible  thing, 
a  thing  every  idea  of  which  would  strike  daggers  into  your 
soul.  What  reason,  therefore,  have  we,  when  we  contem- 
plate our  nature,  to  adopt  the  language  of  the  Psalmist,  and 
say:  "Bless  the  Lord,  O  my  soul,  and  all  that  is  within  me^ 
bless  his  holy  name  !" 

II.  This  instinct  of  hope  suggests  a  future  state  of 
BxisTANCE.     Hope  is  an  instinct  that  always  refers  to  tho 


262  THE  HOMILIST. 

future ;  it  is  a  prospective  sentiment.  The  fact  that  there  is 
such  an  instinct  in  our  nature,  and  which  continues  to  the 
last  stage  of  our  mortal  life,  does  certainly  suggest,  if  not 
prove  a  future  state.  It  is  suggested,  first,  On  the  ground 
of  analogy.  In  the  constitution  of  the  body  we  find  that 
for  every  sense  and  appetite  there  is  external  provision. 
There  is  light  for  the  eye,  there  is  sound  for  the  ear,  sweet 
odors  and  fruits,  all  suited  to  our  senses  and  appetites. 
In  our  social  relations  we  find  objects  suited  to  our  social 
instincts,  objects  to  love,  and  to  reciprocate  our  affection. 
As  the  eye  implies  light,  and  as  the  social  instinct  implies 
existences  kindred  with  our  own,  is  it  not  reasonable  to 
suppose  that  there  is  provision  for  this  instinct  of  hope? 
Has  God  provided  for  every  other  and  neglected  this? 
Has  he  opened  no  fountain  where  the  soul  can  slake  its  thirst 
for  future  good?  The  supposition  is  scarcely  admissible. 
It  is  suggested,  secondly.  On  the  ground  of  the  divine  good- 
ness. Is  it  consonant  with  the  goodness  of  the  Eternal  to 
suppose  that  he  gave  craving  appetites  to  creatures  for 
which  he  has  made  no  provision?  Has  he  made  man  to 
thirst  for  future  good,  and  is  there  no  future  good  ?  If  in 
this  life  only  we  have  hope^  we  are  of  all  creatures  most  mis- 
erable.    This  instinct  prophesies  of  a  future. 

III.  This  instinct  means  that  progress  in  blessedness 
is  the  original  law  of  our  being.  Hope  is  not  only  a 
sentiment  pointing  to  a  future,  but  to  good  in  the  future. 
Were  man  so  satisfied  with  present  good  as  to  have  no 
instinct  of  longing  for  higher  joys,  we  should  have  no  evi- 
dence from  his  nature  that  he  was  intended  for  progress  in 


HOPE  AS  AN  INSTINCT  OF  THE  SOUL.  263 

"blessedness.  But  finding  that,  whatever  he  has,  he  seeks 
after  more,  that  the  getting  of  one  truth  increases  his  desire 
for  another,  that  the  possessing  of  one  virtue  impels  him  to 
aspire  after  another,  the  inference  is  that  progress  in  bless- 
edness is  the  great  original  law  of  our  being.  Our  nature 
shows  that  our  Maker  never  designed  for  us  a  final  resting- 
place  in  our  career,  never  appointed  for  us  an  ultimate 
terminus  where  we  should  pause  and  have  no  more  interest 
in  the  future ;  but  on  the  contrary  that  the  point  reached 
to-day  should  be  the  starting-place  of  to-morrow.  Why 
then  are  men  so  often  miserable?  It  is  because  they  sin 
against  this  fundamental  law  of  their  natures.  They  are 
made  for  progression  in  happiness,  but  they  have  forsaken 
the  fountain  of  living  waters.  Misery  is  the  creation  of  the 
creature,  not  of  the  Creator.  It  springs  from  the  breaking 
of  laws,  not  the  obeying  of  them.  "  He  that  siimeth  against 
me  wrongeth  his  own  soul." 

IV.  This  instinct  of  the  soul  shows  the  fitness  op 
Christianity  to  human  nature.  Christianity  does  two 
things  :  First.  It  reveals  future  scenes  of  unending  progress 
in  blessedness.  It  comes  to  this  instinct  of  hope  to  give  the 
most  glowing  and  glorious  visions  of  the  future.  It  pre- 
sents to  the  mind  heaven  in  its  most  enchanting  aspects,  etc. 
Secondly.  Christianity  not  only  reveals  future  scenes  of 
unending  progress  in  blessedness^  but  supplies  man  with  the 
means  by  which  it  is  to  be  obtained.  Christianity  may  hold 
these  beautiful  things  before  you,  and  you  may  desire  them ; 
but  you  cannot  hope  for  them  unless  you  know  they  are 
obtainable.     Hell  may  know  of  these  scenes  of  blessedness, 


264  THE  HOMILIST. 

and  may  desire  them,  but  there  are  no  means  for  it  to 
obtain  them.  Christianity,  however,  not  only  unfolds  them 
to  the  human  mind,  but  supplies  the  means.  What  are  the 
means?  First.  They  are  conscience-pacifying.  There  is 
such  a  sense  of  guilt  resting  on  the  human  conscience,  such 
an  impression  that  God  is  offended,  that  the  instinct  of  hope 
is  frequently  overcome  by  the  feelings  of  dread  and  alarm 
as  to  the  future.  Man  will  never  have  a  firm  hope  of 
heaven  till  this  consciousness  of  guilt  be  removed,  until  con- 
science get  the  assurance  that  past  sins  are  forgiven,  and 
that  it  is  reconciled  to  God.  Now  Christianity  is  meant  for 
this.  It  points  him  to  the  propitiation  of  Christ,  and  it 
assures  him  that  by  faith  in  his  sacrifice  all  past  sins  are 
forgiven.  Secondly.  It  supplies  him  ivith  soul-purifying 
means.  The  soul  is  corrupt,  the  affections  are  polluted,  and 
there  is  required  some  power  to  rectify  all  the  inner  errors, 
to  correct  all  the  wrong. 

Christianity  is  the  want  of  your  nature.  Light,  and  air, 
and  water  are  not  more  fitted  to  the  constitution  of  your 
bodies  than  Christianity  is  fitted  to  the  instincts  of  your 
soul.  Believe  me,  there  is  nothing  else  can  meet  your 
nature  but  this.  Education,  philosophy,  science,  none  of 
these  can  do  it.  Christianity  is  the  only  suitable  minister 
to  this  instinct  of  hope. 

V.  This  instinct  op  hope  indicates  the  congruity  of 
THE  religious  LIFE  WITH  OUR  NATURE.  Religion  is  a  pro- 
gressive principle.  It  is  a  "following  on  to  know  the 
Lord;"  a  forgetting  of  "the  things  that  are  behind,"  "a 
pressing  on  to  the  things  that  are  before :"  it  is  "  an  abound- 


HOPE  AS  AN  INSTINCT  OF  THE  SOUL.  265 

ing  hope  through  the  power  of  the  Holy  Ghost."  A  relig- 
ious life  centers  the  soul  in  the  "  God  of  hope,"  and  causes 
it  to  abound  in  hope  through  the  power  of  the  Holy 
Ghost. 

In  conclusion,  remark,  first,  That  the  greatest  calamitij 
that  can  happen  to  your  nature  is  the  extinction  of  this  hope. 
This  is  the  lamp  of  the  soul  that  shines  on  it  in  its  greatest 
gloom.  Quench  this,  and  all  is  midnight  within.  It  seemed 
to  go  out  for  a  time  with  Job  when  he  fell  down  and  ex- 
claimed, "I  have  heard  of  thee,"  etc.  It  went  out  with 
Judas,  and  his  existence  became  intolerable.  It  goes  out 
forever  with  the  lost.  There  is  no  hope  in  hell.  There  is 
eternal  despair  there. 

Secondly.  Zet  me  remind  you,  that  the  tendency  of  sin  is 
to  destroy  this  instinct.  "The  hope  of  the  hypocrite  shall 
perish."  Every  sin  is  the  putting  out  of  some  star  in  the 
heavens  of  your  future.  Go  on  sinning,  and  one  by  one 
will  go  out,  until  there  will  be  nothing  but  "  blackness  and 
darkness  forever." 

Let,,  me  urge  you,  then,  to  put  your  nature  under  the 
influence  of  that  system  of  Gospel  truth  which  unfolds  to 
you  such  a  glorious  future,  and  supplies  to  you  the  means 
by  which  to  realize  its  blessedness.  Resolve  that  your  hope 
shall  lay  hold,  not  upon  the  trifles  of  an  hour,  the  foolish 
vanities  of  the  world,  but  on  eternal  life. 


266  THE   HOMILIST. 


HOMILY   XLIY. 

DUTY  SACRIFICED  TO    CONVENIENCE. 

The  sluggard  will  not  plow  by  reason  of  the  cold ;  therefore  shall  he  beg 
in  harvest,  and  have  nothing,  etc.   Pkovekbs  xx,  4. 

The  text  suggests  three  general  introductory  observa- 
tions : 

First.  That  there  are  two  powers  constantly  pressing  their 
claims  upoti  man  :  those  of  duty  and  convenience.  It  was  so 
with  the  sluggard.  There  was  the  field  before  him  to  cul- 
tivate; it  was  his  duty  to  do  so.  There  was  the  love  of 
ease  and  comfort.  "  By  reason  of  the  cold,"  etc.  Secondly. 
That  these  tiuo  generally  come  into  collision  here.  The  feel- 
ing of  cold  and  the  sense  of  agricultural  duty  now  came 
into  collision.  Duty  here  is  an  inconvenience.  In  heaven 
it  is  not  so.  Men  here  are  continually  crying  out  for  a 
more  convenient  season."  Thirdly.  That  the  sacrificing  of 
duty  to  convenience  is  an  immense  evil.  It  may  look  very 
well  to  do  so.  He  may  be  called  a  prudent  man  who  acts 
so.  He  who  follows  convenience  or  expediency  walks  a 
flowery  path  to  hell;  he  who  follows  duty  walks  a  thorny 
and  up-hill  road  to  celestial  dignities  and  joys. 

Our  general  position  is,  That  duty  neglected  for  the  sake 
of  convenience  is  an  immense  evil: 

I.  Because  it  involves  a  sacrifice  of  the  cultivating 
SEASON.     Look  at  this  sluggard !     It  is  spring ;  the  time  of 


DUTY  SACRIFICED  TO  CONVENIENCE.  267 

April  showers  and  April  sun;  the  time  when  the  seed  is  to 
be  put  in  the  earth,  which  has  been  prepared  for  it.  Day 
after  day  passes  away,  and  the  sluggard  does  not  commence 
his  work.  Why "?  Not  because  he  knows  that  the  earth  is 
not  worth  cultivation,  nor  because  he  knows  he  has  not 
strength  to  cultivate  it.  These  would  be  something  like 
good  reasons  for  his  neglect.  But  because  it  is  too  ^^cold" 
for  him.  The  thermometer  is  too  low.  He  is  losing  the 
precious  time  for  cultivation  simply  because  it  is  a  little 
too  "  cold." 

It  is  just  so  with  men  who  are  postponing  their  day  of 
religious  decision.  We  would  have  such  to  think  of  three 
things.  First.  That  the  whole  of  their  earthly  life  is  in- 
tended as  a  season  for  cultivation.  Why  are  these  days 
given  to  you  %  Why  are  these  years  added  to  your  mortal 
life  1  That  you  may  pander  to  your  appetites,  or  that  you 
may  amass  a  little  wealth,  or  that  you  may  get  a  little 
speculative  knowledge  *?  No !  But  that  you  may  cultivate 
a  character  that  will  prepare  you  for  endless  felicity  beyond 
the  grave.  This  life  is  your  spring-time  for  eternity. 
Think,  secondly.  That  a  very  large  portion  of  this  culti- 
vating season  is  already  gone.  Were  every  moment  of 
your  mortal  life  devoted  to  the  point  it  would  not  be  too 
much.  The  work  is  so  momentous  it  demands  it.  But 
how  much  have  you  wasted  away  1  Twenty  years  some  of 
you  have  thrown  away;  some  thirty,  and  some  more. 
Think,  thirdly,  That  the  residue  of  your  time  is  very  short 
and  very  uncertain.  What  an  evil,  then,  is  it  to  allow  the 
season  thus  to  pass  away  like  the  sluggard,  simply  because 
of  some  passing  event,  or  some  little  inconvenience ! 


268  THE  HOMILIST. 

II.  Because  it  involves  a  disregard  of  existing  facil- 
rriES.  The  sluggard  had  everything  else  necessary  to 
cultivate  his  land.  The  land,  perhaps,  was  in  a  most  arable 
state;  there  were,  perhaps,  the  plow  and  the  oxen  ready; 
and  he  too,  perhaps,  was  full  of  health  and  energy ;  right 
able  to  hold  the  plow  and  follow  the  team.  But  he  disre- 
garded all  these  facilities,  merely  because  it  was  rather  too 
"cold."  Ah !  so  it  is  with  those  who  are  putting  off  religion. 
They  have  everything  else.  (1.)  They  have  the  Bible  with 
all  its  quickening  truths.  (2.)  They  have  their  reason  and 
all  their  powers  of  thought.  (3.)  They  have  Christian 
agency,  ministers,  etc.  (4.)  They  have  divine  influence; 
the  Spirit  of  God  is  striving  with  them,  etc. ;  but  they  put 
it  off  to  "  a  more  convenient  season." 

III.  Because  it  involves  the  decay  of  individual 
QUALIFICATION  FOR  THE  WORK.  The  qualification  for  any 
work  consists  in  a  resolute  determination  to  work  and  a 
sufficiency  of  executive  energy.  All  the  while  this  sluggard 
was  waiting,  these  two  things  were  decreasing.  If  he 
stopped  at  home  one  day  because  of  the  cold,  the  chances 
were  he  would  stop  at  home  the  next  day  also.  The  habit 
of  making  excuses  always  destroys  the  disposition  to  work ; 
and  where  this  is  gone,  the  chief  qualification  is  gone.  Who 
are  the  men  of  strong  purpose  1  Not  the  men  who  yield  to 
difliculties.  These  men  are  everlastingly  making  excuses ; 
always  using  their  "ifs"  and  "buts."  But  the  men  that 
brave  and  conquer  inconveniences  get  new  force  of  w^ill — ■ 
the  highest  force — by  this.  The  sluggard  would  not  only 
lose  his  disposition^  but  also  his  executive  energy.    If  he 


DUTY  SACRIFICED  TO  CONVENIENCE.  269 

had  gone  out  into  the  field,  grasped  the  plow,  upturned 
the  waiting  soil,  he  would  have  overcome  the  cold;  he 
would  have  made  the  inner  fires  of  his  life  warm  him  with 
their  glow,  and  he  would  have  strengthened  his  muscles.  If 
he  had  gone  out  the  first  cold  day  he  would  have  gone  the 
second.  The  way  to  conquer  difficulties  is  to  master  them 
one  by  one  as  they  come.  The  Sandwich  Islander  has  the 
superstition  that  the  vigor  of  the  enemy  he  slays  in  war 
passes  into  his  own  body.  In  spiritual  conflicts  this  fable 
becomes  fact.  Each  victorious  blow  nerves  our  being  for 
nobler  deeds ;  each  conquest  gives  power  for  more  signal 

triumphs. 

To  overcome  at  last, 

We  must  conquer  as  we  go. 

IV.  Because  it  involves  the  loss  of  great  personal 
ENJOYMENT.     What  would  the  man  lose  day  after  day  by 
neglectmg  his  duty-?     First.  He  would  lose  the  joy  arising 
from  fresh  accession   of  manly  power.     One  of  the  most 
pleasurable  of  sensations  arises  from  the  conscious  increase 
of  new  energy.     See  the  young  cattle  gamboling  on  the 
sunny  hills;  hear  the  newly  fledged  birds  chirping  their 
notes  as  they  test  their  strength  in  dancing  from  branch  to 
branch;  behold  the  children  in  their  homes,  how  happiness 
seems  to  overflow  as  they  perform  their  little  muscular 
evolutions.     A  conscious  rising  of  new  energy  explains  the 
whole.     This  man  lost  all  this  by  moping  at  home,  shiver- 
ing with  the  cold.     "  They  that  wait  upon  the  Lord,"  etc. 
Secondly.  He  would  lose  the  joy  arising  from  a  consciousness 
that  he  had  done  his  duty.  How  could  he  be  happy  in  his  home 
when  he  knew  that  his  land  was  running  to  waste  1    Neither 


270  THE   HOMILIST. 

can  he  be  happy  who  neglects  religion.  Thirdly.  He  would 
lose  the  joy  arising  from  a  freedom  to  engage  in  any  other 
important  affair.  So  long  as  he  felt  he  had  a  duty  to  do 
he  could  engage  happily  in  no  other.  So  in  religion ;  a  man 
cannot  throw  his  being  into  anything  as  long  as  he  feels  the 
great  question  between  God  and  his  soul  unsettled.  He  is 
a  slave ;  he  has  no  liberty  heartily  to  engage  in  anything 
else.  Fourthly.  He  would  lose  the  joy  arising  from  the 
prospect  of  a  reward  of  his  labors.  How  much  pleasure 
the  agriculturist  must  have  in  seeing  the  seeds  come  up 
and  thrive !  And  so  the  teacher,  the  minister.  This  man 
lost  all  this. 

V.  Because  it  involves  a  certainty  of  ultimate  ruin. 
"He  shall  beg  in  harvest,  and  shall  have  nothing."  Here 
is,  first,  Destitution.  "Have  nothing."  When  other 
men's  fields  waved  with  luxuriant  crops,  and  thedr  gran- 
aries were  filled  with  corn,  he  was  destitute.  So  it  will  be 
with  those  who  neglect  salvation.  What  will  they  lose? 
Not  existence,  not  powers  of  reflection,  not  susceptibility  of 
conscience ;  but  everything  that  is  necessary  to  render  exist- 
ence happy  :  self -approbation^  friendship^  hope.  They  w^ill 
be  paupers,  moral  paupers  ;  beings  stripped  of  everything 
but  sheer  existence:  "Have  nothing."  Here  is,  secondly, 
Degradation.  "  To  beg "  is  degradation ;  to  see  one  man 
begging  of  another  is  a  humiliating  sight.  A  true  man  will 
ever  say,  "  To  beg  I  am  ashamed ;"  a  man  loses  a  great 
part  of  his  humanity  when  he  condescends  to  beg.  But  to 
beg,  and  be  refused^  as  this  man  did,  is  still  more  degrading. 
To  feel  hated  by  society,  cut  off",  looked  upon  with  the  eye 


DUTY  SACRIFICED  TO  CONVENIENCE.  271 

of  contempt,  must  be  an  awful  state  of  existence.     In  the 
Scriptures  the  wicked  are  referred  to  as  calling,  and  God 
refusing.    Like  the  foolish  virgins  crying  out  for  oil.    There 
are  three  things  that  would  enhance  the  misery  of  this  clesti' 
tution  and  degradation :  (1.)  It  was  self -created.    The  man 
could  blame  no   one   but   himself.     There  was  the  land 
before  him ;  those  fields  would  have  yielded  an  abundance. 
(2.)  It  was  unpitied.     Who  could  pity  him?     Neighboring 
farmers  might  say  to  him.  Your  land  is  as  good  as  ours, 
and  had  you  worked  %s  we  have,  you  might  have  had  a  crop 
as  good.     Such  a  man  would  walk  the  bleak  hills  of  society 
and  have  no  sympathy.     So  with  the  sinner.    (3.)  It  was 
irretrievable.     There  was  no  time  to  sow  now;. it  was  har- 
vest.    He  might  work  now ;  manure  his  land,  put  seed  into 
well-prepared  soil,  but  all  would  be  of  no  avail.     Nature 
said  to  him,  in  effect,  I  can  do  nothing  for  you;  I  could  have 
helped  you  in  spring;  I  gave  you  showers  and  sunshine. 
This  will  be  an   element  of  misery  in  the   state  of  the 
unsaved.     As  nature  has  a  specific  time  to  help  the  agricul- 
turist, Christianity  has  a  time  to  help  the  sinner. 

In  conclusion,  let  me  put  the  question  to  you,  such  as 
are  putting  off  religion  from  some  little  idea  of  inconven- 
ience. Why  stand  you  here  all  the  day  idle?  Know  you 
not  that  it  is  a  general  law  %  the  universe  that  indolence 
brings  ruin?  Physical  indolence  brings  physical  ruin. 
Commercial  indolence  brings  commercial  ruin.  Intellectual 
indolence  brings  intellectual  ruin.  Moral  indolence  brings 
moral  ruin.  My  brother,  what  though  the  temperature  be 
not  exactly  congenial  to  thy  feeling,  still  go  and  work! 
The  field  cries  for  cultivation;  nature  offers  to  help  thee. 


272  •  THE  HOMILIST. 

Work !  and  nature  will  warm  thee  with  her  glowing  fires, 
strengthen  thee  with  her  vital  energy,  and  reward  thee 
with  her  munificent  gifts.  The  soul,  like  certain  plants 
in  the  steppes  of  Siberia,  can  grow  in  vigor  and  stature,  and 
blossom  in  beauty,  though  ice  imbed  its  roots,  and  frosty 
winds  bend  its  fibers  and  mantle  its  foliage  in  sheets  of 
snow. 


HOMILY    XLY 

t 

THE   ONE  THING  DREADFUL. 
It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God.  Heb.  x,  31. 

A  WONDERFULLY  suggcstive  cxprcssion  is  the  phrase, 
"  The  living  God !"  When  we  speak  of  living  men,  it  is  in 
opposition  to  dead  men;  and  when  God  is  represented  in 
Scripture  as  "the  living  God,"  it  is  in  opposition  to  the 
gods  of  heathen  idolatry.  What  are  idols'?  Dust.  They 
have  no  life ;  but  God  has  life,  an  infinite  fullness  of  life. 
There  are  at  least  two  things  which  distinguish  the  life  of 
God  from  the  life  of  all  other  living  objects.  (1.)  God's 
life  was  not  given  to  him.  All  other  life  is  a  gift.  He  has 
life  in  himself.  His  life  i^nderived,  independent,  abso- 
lute. (2.)  GoiTs  life  had  no  beginning.  We  subscribe  to 
the  dictum  that  every  effect  must  have  a  cause  ;  but  we  deny 
that  every  being  must  have  a  cause.  There  is  one  uncaused 
Being,  and  that  being  we  khow  by  the  name,  "God!" 
Once  there  was  no  universe.  Was  there  ever  a  period  when 
there  was  no  God?    Never.    God  has  existed  from  eternity, 


THE  ONE  THING  DREADFUL.        273 

and  there  never  will  come  a  time  when  the  atheistic  utterance 
will  be  true,  "  There  is  no  God."  As  God  did  not  begin  to 
live,  so  he  will  not  cease  to  live.  He  is  "  the  living  God !" 
And  what  is  meant  by  '■'■falling  into  the  hands  of  the  living 
God  ?"  The  hand  is  the  seat  and  symbol  of  power,  so  that 
to  fall  into  the  hands  of  a  man  is  just  to  fall  into  his  power; 
and  to  fall  into  the  hands  of  God  is  to  fall  into  his  power 
for  punishment.  This  is  clear  from  the  fact  that  the  apostle 
pronounces  it  "  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God."  This  brings  us  to  inquire,  Wherein  consists 
the  fearfulness  of  falling  into  the  hands  of  God  ? 

To  this  inquiry  we  reply. 

First,  Not  in  the  vindictiveness  of  God.  Although  in  the 
preceding  verse  we  have  a  quotation  from  Deuteronomy, 
which  runs  thus :  "  Vengeance  belongs  to  me,  I  will  recom- 
pense," it  must  not  be  imagined  that  God  is  of  a  revenge- 
ful temper.  The  term  "  vengeance,"  when  affirmed  of  God, 
must  be  taken  in  the  sense  of  "  penal  retribution."  '■'■Penal 
retribution  belongs  to  me,  I  will  recompense;"  tha,t  is,  I 
shall  punish  in  the  execution  of  justice.  Besides,  revenge 
is  defined  "  the  desire  of  returning  an  injury."  Unless,  then, 
God  can  really  be  injured,  and  w^e  cannot  conceive  of  it,  the 
condition  of  vindictiveness  is  absent  in  his  case,  and  ever 
must  be.  We  grant  that  God  has  threatened  to  inflict 
punishment  on  sinners,  but  the  infliction  of  punishment  is  no 
proof  of  vindictiveness.  Is  it  vindictiveness  that  leads  a 
parent  to  chastise  his  child  ? 

Secondly.  Not  in  any  inclination  in  God  to  overpunish. 
The  person  who  is  under  the  influence  of  vindictive  feeling 
is  apt  to  outrage  justice  w^hen  he  meets  wath  the  object  of 

The  Homilist.  18 


2  7 J:  .        THE  HOMILIST. 

his  revenge.  Indeed,  it  has  often  happened  that  avengers 
have  visited  the  objects  of  their  vengeance  with  an  unde- 
served amount  of  punishment ;  and  were  God  of  a  vindictive 
spirit,  it  is  quite  conceivable  that  he  might  overpunish. 
Since  he  is  not,  we  need  not  fear  that  he  will  treat  cruelly 
those  who  fall  into  his  hands.  In  his  dealings  with  them 
he  will  be  guided  by  this  principle  of  justice,  for  he  loves 
righteousness,  and  is  by  nature  averse  to  its  opposite. 

Having  shown  wherein  this  fearfulness  of  falling  into  the 
hands  of  God  does  not  consist,  it  next  devolves  on  us  to 
show  wherein  it  does  consist. 

And  we  remark, 

I.  That  the  hands  of  God  are  almighty.  Earthly 
kings  are  no  stronger  physically  than  their  subjects. 
Viewed  apart  from  the  forces  at  their  command,  What 
are  they? — mere  mortals.  But  God  is  infinitely  stronger 
than  his  subjects.  What  is  the  combined  strength  of  all 
God's  subjects,  and  they  may  be  numerous  as  the  rays  of 
the  sun,  to  the  strength  of  God?  Less  far  than  a  particle 
of  dust  is  to  the  solid  globe.  One  man  can  do  many 
things ;  men  in  combination  can  do  a  vastly  greater  number 
of  things.  The  things,  however,  which  men  cannot  do 
exceed  numerically  the  things  which  they  can  do.  Is  there 
anything  to  which  God  is  unequal  1  We  do  not  suppose 
that  the  divine  power  is  perfectly  expressed  in  creation ;  but 
do  not  the  stupendous  masses  with  which  the  loneliness  of 
space  has  been  invaded  impress  us  with  the  greatness  of  the 
Creator's  power  ?  The  countless  worlds  that  roll  in  splen- 
dor and  silence  above  us  may  not  teach  that  God  is  omnip- 


THE  ONE  THING  DKEADFUL.        275 

otent.  They  certainly  justify  faith  in  his  omnipotence^ 
and  what  cannot  omnipotence  accomplish?  Were  the 
entire  universe  of  rational  existences  to  unite  with  the 
intention  of  overthrowing  Deity,  would  the  "  I  AM"  expe- 
rience difficulty  in  defeating  them"?  We  trow  not.  God 
is  a  stranger  to  fear.  A  word,  and  the  universe  would 
instantaneously  be  as  though  it  never  had  been.  What 
God  has  made  he  can  easily  unmake.  Great,  unspeakably, 
inconceivably  great,  is  the  power  of  God ;  and  hence  it  must 
be  a  fearful  thing  to  fall  into  his  hands. 

II.  That  the  existence  of  God  is  eternally  living. 
Man's  punishment  of  his  fellow  may  be  limited  in  two 
ways  : 

First.  The  party  undergoing  punishment  may  die.  U  the 
slaveholder  applies  the  lash  too  freely  to  the  back  of  his 
slave,  what  is  the  consequence  1     Body  and  soul  part. 

Secondly.  The  party  inflicting  the  punishment  may  die. 
It  is  only  during  life  that  man  can  afflict  his  fellow.  The 
dead  can  neither  be  tortured  nor  torture.  Have  not  indi- 
viduals again  and  again  heard  with  joy  of  the  death  of  their 
tormentors'?  Is  it  not  well  for  the  drunkard's  \sdfe  that 
livingness  is  not  predicable  of  her  intemperate  husband,  so 
far  at  all  events  as  the  marriage  union  is  concerned  %  As- 
suredly ;  but  livingness  is  an  attribute  of  God,  and  there- 
fore it  is  a  fearful  thing  to  fall  into  his  hands.  It  does  not 
necessarily  follow  from  God's  livingness,  or  indestructible 
vitality,  that  man  will  live  forever. 

Nor  does  it  necessarily  follow  that  God  will  punish  for- 
ever.    But  the  Bible  tells  us  that  man  is  immortal.    It  fur- 


276  •  THE   HOMILIST. 

ther  tells  us  that  the  punishment  of  the  incorrigibly  wicked 
will  be  everlasting;  and  there  is  nothing  on  the  part  of  God 
to  hinder  it,  for  he  is  the  living  God. 

Now,  if  falling  into  the  hands  of  God  be  a  thing  to  be 
dreaded,  yea,  "the  one  thing  dreadful,"  as  religion  is  "the 
one  thing  needful,"  what  ought  we  to  do  1  Manifestly,  we 
should  keep  out  of  his  hands:  and  how  can  we  manage  this 
momentous  business?  Christians  can,  by  guarding  against 
the  crime  of  apostasy;  and  sinners,  by  reliance  on  the 
merits  of  Christ's  mediation.  On  unbelievers  alone  is  God 
disposed  to  lay  his  hands,  and  fling  them  into  perdition. 
Haste,  then,  0  unsaved  reader,  to  Jesus.  The  hands  of 
God  are  nearing  you,  and  you  are  not  safe  until  the  arms 
of  the  world's  Redeemer  embrace  you. 


HOMILY    XLYI. 

MAN"  IN  EELATION  TO  THE  BOUNTIES   OF  NATURE. 

We  brought  notliiug  into  this  world,  and  it  is  certain  we  can  carry 
nothing  out.  1  Tni.  vi,  7. 

The  text  does  not  refer,  (1.)  To  mental  constitution.  Every 
man  brings  certain  brain-power  into  the  world,  which  is  to 
be  developed  and  applied  by  education  and  circumstances. 
Nor,  (2.)  To  moral  disposition.  Every  man  is  born  with 
a  heart  opposed  to  the  law  of  eternal  rectitude.  The  text 
refers  solely  to  the  bounties  of  nature.  So  far  as  these  are 
concerned,  we  brought  nothing  to  the  cradle  and  shall  carry 
nothing  to  the  coffin.     The  text  teaches : 


MAN  AND   THE   BOUNTIES   OF  NATURE.         277 

I.  That  no  man  has  any  antecedent  claim  on  the 
BOUNTIES  OF  NATURE.  The  child  of  the  pauper  and  the  child 
of  the  prince  came  into  the  world  personally  on  equal  terms. 
Yet  there  must  be  social  distinctions.     These  will  arise, 

First,  Through  difference  of  force  of  character.  Some 
men  could  make  the  loilderness  bring  forth  fruit,  while 
others  would  famish  amid  the  luxury  of  an  Eden. 

Secondly.  Through  diversity  of  disposition.  The  open- 
hearted  man  will  be  his  own  executor;  he  scatters  as  he 
goes ;  whereas  the  covetous  man  piles  his  property  that  he 
may  boast  of  his  wealth.     The  text  teaches  : 

II.  That  no  man  can  rise  to  absolute  proprietorship 
OF  the  bounties  of  nature.  The  mightiest  monarch  can- 
not touch  an  atom  as  absolutely  his  own.  He  did  not  bring 
it  into  the  world  .and  he  cannot  carry  it  out.  Amid  the 
clamor  of  contending  monarchs,  amid  the  din  of  battle  for 
empire,  one  voice  is  heard  asserting  the  true  proprietorship 
of  the  universe  :  "  The  gold  and  the  silver  are  mine,  and  the 
cattle  upon  a  thousand  hills P  (1.)  Man  is  not  the  proprie- 
tor, he  is  merely  a  steward.  (2.)  Stewardship  implies  re- 
sponsibility. What  a  new  conception  of  life  is  imparted  by 
the  thought  that  what  we  have  is  only  borroived!  The  text 
teaches : 

III.  That  man  should  consult  the  absolute  owner  in 
the  disposal  of  the  bounties  of  nature.  There  must  be 
an  owner.  It  is  most  evident,  however,  that  man  is  not  the 
owner,  forasmuch  as  he  "brought  nothing  into  the  world 
and  it  is  certain  that  he  can  carry  nothing  out."   The  Divine 


278  THE  HOMILIST. 

Being  is  the  owner,  and  he  as  such  ought  to  be  consulted  in 
the  distribution  of  his  own  property. 

First.  This  is  reasonable.  Is  it  reasonable  that  your 
servants  should  dispose  of  your  property  without  consult- 
ing you  1     "  How  much  more  then,"  etc. 

Secondly.  This  is  profitable.  Does  not  God  know  best 
how  property  should  be  employed  ?  Can  he  not  reveal  the 
best  mode  of  investment  ?     The  text  teaches  : 

IV.  That  man  must  eventually  dissolve  his  connec- 
tion WITH  THE  BOUNTIES  OF  NATURE.  First.  Tkis  IS  in- 
spiring to  the  Christian.  He  has  been  employing  the  world 
merely  as  so  much  scaffolding ;  he  is  only  too  glad,  there- 
fore, to  take  it  down  and  enter  into  the  temple  of  purity 
and  rest.  Secondly.  This  is  heart-crushing  to  the  sinner. 
When  he  parts  with  the  world  he  parts  with  his  all! 
Having  surrendered  "  things  seen  and  temporal,"  he  stands 
in  God's  universe  as  a  penniless  pauper  !  Though  we  can 
carry  no  secular  possessions  out  of  this  scene  of  being,  there 
is  one  thing  we  micst  take  with  us,  namely,  moral  char- 
acter. We  cannot  get  rid  of  that  even  in  the  "  dark  valley 
of  the  shadow  of  death ;"  that  will  accompany  us  into  the 
presence  of  the  dread  Judge !  Having  passed  the  present 
life,  having  known  its  sorrows  and  joys,  and  been  disciplined 
by  all  its  mutations ;  having  been  brought  into  contact  with 
the  glorious  truths  of  Christianity  ;  having  heard  the  Gospel 
in  all  its  fullness  and  power,  it  is  impossible  but  that  these 
influences  should  have  produced  some  effect  on  our  moral 
nature.  What  is  that  effect?  Suppose  it  should  be  the 
"  savor  of  death  unto  death,"  then  there  are  three  inquiries 


MAN   AND   THE   BOUNTIES   OF   NATURE.         279 

which  God  may  institute:  (1.)  If  you  have  not  honored  me 
in  yonder  world,  what  guaranty  is  there  that  you  would 
honor  me  in  heaven?  (2.)  If  you  have  not  honored  my 
Son,  what  guaranty  is  there  that  you  would  honor  Me"? 
(3.)  If  you  have  morally  wasted  one  world,  what  guaranty 
is  there  that  you  would  not  waste  another'?  In  hearing 
these  inquiries  the  sinner  must  be  smitten  with  confusion 
and  dumbness.  On  a  review  of  the  whole  subject,  three 
duties  appear  plain : 

First.  To  enjoy  the  bounties  of  Providence.  The  great 
Father  intended  his  children  to  find  joy  in  nature ;  and  the 
true  heaven-born  child  will  delight  himself  according  to  the 
dictates  of  a  regenerate  heart. 

Secondly.  To  distribute  the  bounties  of  Providence.  There 
is  but  little  joy  in  self-appropriation.  Giving  is  a  means  of 
grace.  Have  you  seen  the  widow's  eye  when  you  have 
ministered  to  her  need  ?  No  artist  can  reproduce  the  divine 
light  that  shines  there ! 

Thirdly.  To  be  grateful  for  the  bounties  of  nature.  A  life 
of  gratitude  is  a  life  of  happiness.  If  you  would  be  truly 
grateful,  ever  look  to  those  who  have  less  of  this  world's 
goods  than  you  have.  A  survey  of  the  palace  may  induce 
discontentment,  but  a  glance  at  the  work-house  may  awaken 
purest  thankfulness ! 

What  are  you  living  for  1  What  is  the  supreme  object 
of  your  being?  Are  you  not  convinced  of  the  folly  of 
expending  your  energies  on  the  transitory  pleasures  of  the 
present  life?  Is  there  aught  in  mere  material  property  to 
meet  the  requirements  of  your  immortality  ?  Let  me 
charge  you  to  seek  the  "true  riches."     Apart  from  Christ 


280  THE   HOMILIST. 

there  is  nothing  satisfying :  "he  is  all  in  all."  You  need 
pardon^  he  can  grant  it;  you  are  seeking  peace,  he  can 
bestow  it.  I  adjure  you  to  seek  him  with  all  your  heart ! 
Having  found  Christ  you  have  found  a  universe  of  blessing. 
You  will  part  with  this  world  as  a  faded  leaf,  that  you  may 
enter  on  an  unwithering  and  incorruptible  inheritance. 


HOMILY   XLYIL 

god's  notice  of  little  things. 

And  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a  cup  of 
cold  water  only  in  the  name  of  a  disciple,  verily  I  say  unto  you,  he  shall 
in  no  wise  lose  his  reward.  Matthew  x,  42. 

For  whosoever  shall  give  you  a  cup  of  water  to  drink  in  my  name, 
because  ye  belong  to  Christ,  verily  I  say  unto  you,  he  shall  not  lose  his 
reward.  ^Makk  ix,  41. 

For  God  is  not  unrighteous  to  forget  your  work  and  labor  of  love,  which 
ye  have  showed  toward  his  name,  in  that  ye  have  ministered  to  the  saints, 
and  do  minister.  Hebrews  vi,  10. 

"  The  cup  of  cold  water  "  was  a  more  costly  gift  in  east- 
ern countries  than  it  is  in  our  land.  It  was  in  many  cases 
more  difficult  to  procure,  and  more  precious  to  the  traveler 
by  reason  of  the  excessive  heat  with  which  he  was  often 
overpowered.  It  is  evident,  however,  that  Christ  regarded 
it  as  a  comparatively  trifiing  gift ;  he  looked  upon  it  as  one 
of  the  least  gifts  that  could  be  bestowed  on  a  disciple,  and 
yet  not  too  little  to  attract  the  notice  of  an  approving  Prov- 
idence. Such  being  the  case,  we  may  naturally  consider 
these  passages  as  teaching  God's  notice  of  little  things. 


GOD'S  NOTICE   OF   LITTLE  THINGS.  281 

The  word  "little"  must  be  understood  compcaratively. 
In  one  sense  there  is  nothing  trifling  in  the  estimation  of 
God,  When  Christ  says  one  of  these  "little  ones,"  he  does 
not  signify  the  meanness  or  insignificance  of  any  of  his  peo- 
ple, but  rather  their  comparative  obscurity  and  feebleness. 
Understood  in  this  light,  the  subject  suggests :  • 

I.  God's  intimate  acquaintance  with  every  member 
OF  his  spiritual  kingdom.  ^'•One  of  these  little  ones."  In 
order  fully  to  appreciate  the  minuteness  of  God's  knowledge, 
you  must  take  the  telescope  in  one  hand  and  the  microscope 
in  the  other.  What  wonders  are  unfolded:  unnumbered 
millions  of  globes,  etc. ;  system  upon  system.  Microscope : 
a  globe  in  every  water-drop  swarming  with  life;  a  busy 
population  oix  every  leaf,  etc. 

Then  lay  down  these  instruments,  and  draw  aside  the  vail 
of  the  spiritual  world,  and  behold  the  countless  ranks  of 
intelligences,  survey  the  stupendous  whole,  and  then  you 
will  appreciate  the  touching  simplicity  of  the  words  :  "  one 
of  these  little  onesP''  This  reflection  should,  (1.)  Inspire  a 
feeling  of  profound  tr,ust  in  God.  Am  I  a  little  one  1  He 
knows  me.  I  am  not  too  little  to  be  regarded.  As  he 
knows  me,  he  will  do  right  by  me!  (2.)  Inspire  a  feeling 
of  profound  reverence  for  God.  His  eye  is  upon  me ! 
upon  every  passion  that  swells  this  heart,  every  thought 
that  flashes  through  this  intellect,  every  word  that  escapes 
these  lips,  and  every  act  done  by  this  hcmd.  ^ 

II.  That  God  appreciates  a  gift  according  to  the 

MOTIVE   WHICH    ACTUATES    THE  GIVER.       This  IS  fully  pPOVed 


282  THE  HOMILIST. 

by  the  various  expressions  in  each  verse :  "  In  the  name  of 
a  disciple;"  "because  ye  belong  to  Christ;"  "ye  have 
showed  toward  his  name."  It  is  of  vital  importance  to 
understand  this  principle,  because,  (1.)  ^^  <^««^^  %^^^  ^^  ^^^^ 
subject  of  good  works.  If  the  gift  of  a  "  cup  of  cold  water  " 
is  to  be  rewarded  then  all  the  world  might  be  rewarded, 
because  there  is  hardly  a  man  but  would  give  such  a  gift  to 
a  fellow-creature.  Mark,  however,  the  regard  which  is  paid 
to  the  subject  of  motive ;  it  is  the  design  which  renders 
value  to  the  gift ;  it  is  the  motive  which  transforms  the  cup 
of  water  into  a  cup  of  blessing !  In  the  case  before  us  a 
distinction  is  inferentially  drawn  between  mere  animal  kind- 
ness and  Christian  generosity.  In  the  one  case  the  water 
would  be  given  without  any  regard  to  moral  jiharacter^  but 
in  the  other  it  would  be  given  out  of  love  to  Christ.  Only 
a  Christian  can  give  from  this  motive  ;  therefore  the  reward 
is  limited  to  the  followers  of  Christ  alone.  "  We  know  that 
we  have  passed,"  etc.  Generosity  is  beautiful  wherever  it 
is  exhibited  ;  but  the  generosity  which  is  accepted  in  heaven 
must  arise,  etc.  (2.)  It  tends  to  prevent  self-deception. 
Why  was  that  gift  given,  that  deed  done,  or  that  word 
uttered  ?  '-'■Because  ye  belong  to  Christ "  is  the  true  spring 
of  philanthropy.  How  prone  we  are  to  deceive  ourselves 
on  the  subject  of  motive! 

III.  That  in  the  vast  economy  of  the  universe  there 
IS  nothing  lost.  That  "  cup  of  cold  water "  is  not  lost. 
"  God  is  not  unrighteous  to  forget  your  work  and  labor  of 
love."  In  his  book  the  minutest  details  are  made.  This 
thought  applies,  (1.)   To  the  sublime  processes  of  physical 


GOD'S  NOTICE   OF   LITTLE  THINGS.  288 

creation.  In  the  flight  of  boundless  ages  we  are  taught 
that  not  one  particle  of  matter  is  lost !  In  the  ravages  of 
oceans,  the  flow  of  the  river,  the  crumbling  of  the  mountain, 
there  is  nothing  lost ! 

"  Nothing  is  lost ;  the  drop  of  dew 

That  trembles  on  the  leaf  or  flower 
Is  but  exhaled  to  fall  anew 

In  summer's  thunder-shower." 

In  the  burials  of  ages,  the  vanquishment  of  armies,  the  mold- 
ering  dust  of  innumerable  dead,  nothing  is  lost !  The  least 
iota  cannot  be  lost. 

"  The  little  drift  of  common  dust, 
By  the  March  winds  disturbed  and  tossed, 

Though  scattered  by  the  fitful  gust. 
Is  changed,  but  never  lost ;  , 

"  It  yet  may  bear  some  sturdy  stem. 
Some  proud  oak  batthng  with  the  blast, 

Or  crown  with  verdurous  diadem 
Some  ruin  of  the  past." 

(2.)  To  the  moral  effects  of  the  Gospel:  "My  word  shall 
not  return  unto  me  void."  It  will  be  a  "  savor  of  life  unto 
life,  or  of  death  unto  death."  Poor  ungodly  hearer,  let  this 
momentous  announcement  fall  heavily  on  thy  heart !  A 
neglected  Gospel  will  be  a  swift  iditness  against  you  !  (3.)  To 
all  efforts  in  the  cause  of  moral  regeneration.  The  humblest 
effort  in  the  cause  of  Christ  cannot  be  lost.  It  is  .a  seed 
pregnant  with  immortal  fruit.  If  that  seed  does  not  grow 
in  the  heart  of  the  ungodly,  still  it  cannot  be  lost,  for  it  will 
grow  into  a  chaplet  or  a  garland  to  wreathe  the  brow  of  the 
honest  laborer. 

Sunday-school  teachers,  hear  ye  this  !     Nothing  is  lost ! 


284  THE  HOMILIST. 

"  Weary  not,"  etc.  Weeping  parents,  hear  ye  this  !  All 
your  efforts  for  the  conversion,  etc.  Spirits  of  the  just,  hear 
ye  this  !  All  the  kind  words  and  earnest  entreaties,  etc. 
What  a  motive  for  labor  is  here  presented/  How  it  should 
check  our  murmuring  and  inspire  our  courage ! 

Let  us  treasure  up  the  holy  lessons  of  the  subject ! 

(1.)  To  belong  to  Christ  is  the  highest  of  all  honors.  Are 
you  "one  of  these  little  ones?"  (2.)  Re  who  belongs  to 
Christ  will  be  a  giver  as  well  as  a  receiver. 

Despisers  of  the  truth,  oppressors  of  the  poor,  blas- 
phemers of  the  sacred  name,  toiling  laborers  in  Christ's 
cause,  givers  of  a  cup  of  cold  water,  hear  ye  this !  Nothing 
is  lost!  It  will  not  be  lost!  That  cup  of  water  will  be 
found  again !  Christ  will  appear  with  it  in  his  hand ;  he 
will  smile  upon  it;  that  smile  will  change  the  water  into 
wine,  and  as  you  drink  it,  "lost  in  wonder,  love,  and 
praise,"  you  will  exclaim :  "  Thou  hast  kept  the  good  wine 
until  now." 


HOMILY   XLYIII. 

THE  TWO  brothers;  or,  earthly  relationship 

THE  MEDIUM  OF  SPIRITUAL  INFLUENCE. 

Am  I  my  brother's  keeper?  Gen.  iv,  9. 
And  he  brought  him  to  Jesus  ?  John  i,  42. 

Of  the  first  two  brothers  who  lived  on  this  earth,  the  one 
hated  and  slew  the  other ;  and  when  arraigned  before  God 
and  his  own  conscience,  denied  the  obligation  of  fraternal 
care  and  affection. 


THE  TWO   BEOTIIERS.  285 

Of  the  first  two  brothers  mentioned  in  the  New  Testa- 
ment, the  one,  having  himself  found  the  Messiah  and  come 
to  some  extent  beneath  his  influence,  hastened  to  meet  the 
other  and  bring  him  to  Jesus  too.  These  brothers  we  may- 
take  as  representative  men.  Cain  is  the  embodiment  of  the 
spirit  of  hatred,  selfishness,  the  world.  Andrew  of  the 
spirit  of  love,  self-sacrificing  zeal,  of  Christ. 

Let  us  dwell  on  a  few  observations  suggested  by  the 
above  well-known  instances.     Observe, 

I.  That  earthly  relationships  involve  the  duty  of 
SPIRITUAL  CARE.  Rclatioii,  takcii  in  its  widest  sense,  if  not, 
as  some  hold,  the  ground  of  all  moral  obligation,  is  certainly 
very  intimately  connected  therewith.  But,  however  this 
may  be,  no  man  can  be  a  brother,  a  parent,  a  son,  or  even 
a  master  or  employer,  without  being  specially  bound  to  care 
for  his  OAvn. 

None  doubt  for  a  moment  that  a  man  ought  to  provide 
for  his  "  own  household "  in  earthly  concerns  ;  strange  that 
in  spiritual  things,  wdiich  are,  indeed,  inseparable  from 
earthly  good  and  infinitely  more  important,  the  obligation 
is  comparatively  so  little  felt ! 

If  a  brother,  friend,  or  master  seeks  not  the  soul's  good 
of  those  connected  with  them,  who  else  can  be  expected  to 
do  sol  As  neglect  at  the  hand  of  a  brother  is  felt  to  be  a 
double  injury,  so  should  care  for  a  brother's  eternal  interest 
be  felt  to  be  a  double  duty,  the  duty  of  "  a  man  and  a 
brother." 

In  proportion  to  the  closeness  of  the  relationship  is  the 
force  of  the  obligation.     We  should  seek  the  good  of  all ; 


286  THE   HOMILIST. 

but  it  is  alike  the  dictate  of  nature  and  revelation  to  "  begin 
at  home."  Beams  of  spiritual  influence  should  radiate 
throughout  all  the  circles  of  earthly  relationship.  By  ex- 
ample, by  act,  by  speech,  by  prayer,  by  every  right  means 
should  this  duty  be  discharged. 

II.  That  earthly  relationships  afford  peculiar  op- 
portunities FOR  the  discharge  OF  THIS  DUTY.  God  has 
constituted  the  varied  relationships  of  human  life  for  the 
purpose  of  promoting  the  moral  and  religious  good  of  man. 
All  the  ways  in  which  men  are  necessarily  thrown  together 
in  the  pursuit  of  the  things  of  this  life  may,  without  inter- 
fering with  this  design,  be  made  opportunities  to  influence 
each  other  for  eternal  good.  Every  man  is  surrounded  by 
an  atmosphere  of  spiritual  influence,  in  the  which  whosoever 
breathes,  inhales  health  or  poison:  so  that  we  cannot, 
whether  we  would  or  not,  cease  from  influencing  for  good  or 
evil  those  with  whom  we  come  into  contact.  But  oppor- 
tunity and  power  should  be  consciously  and  voluntarily 
used  for  good.  If  the  elder  brother  "rules  over"  the 
younger,  "he  should  say,  "  Let  us  go  into  the  field  "  to  admire 
the  works  of  God,  to  meditate,  to  pray  together ;  not  to 
tempt,  to  kill,  and  destroy.  Alas !  how  many  families  daily 
meeting,  possessing  common  interests,  extending  mutual  in- 
fluence, have  little  thought  of  the  opportunities  thus  given 
to  lead  one  another  to  Jesus  and  salvation ! 

III.  That  according  as   the   spirit  of  Christ  or  of 

SELFISHNESS  IS  POSSESSED,  WILL  THIS   DUTY  BE  FULFILLED  OR 

NEGLECTED.     Sin,  whosc  esseuce  is  selfishness,  is  a  severing 


THE  TWO  BROTHERS.  287 

principle.  Hence  envy,  hatred,  divisions.  Religious  differ- 
ences even,  without  Christ's  spirit,  often  sever  brotherly 
sympathies.  The  first  murder  was  connected  with  religious 
rites.  "  He  that  hateth  his  brother  is  a  murderer."  But 
Christ's  spirit  is  a  spirit  of  love  and  brotherly  unity.  .  To 
come  ourselves  to  Christ,  to  be  imbued  with  his  spirit,  is  the 
necessary  condition '  and  the  all-powerful  incentive  to  this 
duty.     This  also  shall  prevent  a  "  falling  out  by  the  way." 

IV.  That  concerning  the  performance  of  this  duty 
AN  account  will  BE  REQUIRED.  "And  the  Lord  said  unto 
Cain,  Where  is  Abel  thy  brother?"  Vain  will  be  every 
excuse  for  neglect.  God  will  say  unto  us  all,  "  What  hast 
thou  cione'?"  Conscience  will  speak.  "We  are  verily 
guilty  concerning  our  brother."  On  earth,  in  the  judgment, 
in  eternity,  what  questions  will  arise  on  neglected  duties 
and  misused  opportunities  ;  and  how  gladly  will  men  evade 
them  if  they  might !"  "  To  him  that  knoweth  to  do  good 
and  doeth  it  not,  to  him  it  is  sin." 

V.  That    earthly   relationships,  according   to    the 

MANNER     IN    WHICH    THEY    ARE     USED,    BECOME    AN    ETERNAL 

BLESSING  OR  BANE.  Cain  wcut  from  the  presence  of  the 
Lord,  a  wanderer  through  the  earth ;  his  race  followed  his 
footsteps,  (Lamech,  verse  23,)  till  the  earth  was  swept  away 
with  the  besom  of  destruction.  To  a  man  himself,  and  to 
all  beneath  his  influence,  it  is  so.  On  the  other  hand,  Peter 
was  blessed  in  Christ,  united  in  closer  sympathy  with 
Andrew ;  they  lived  in  the  promotion  of  the  same  great 
design,  and  in  death  they  were  not  divided.     Dives,  in  hell, 


288  THE  HOMILIST. 

dreads  the  coming  of  his  brethren.  In  heaven,  "friends" 
are  waiting  to  receive  those  who  "fail"  into  "everlasting 
habitations." 


HOMILY  XLIX. 

GOSPEL  TRUTH. 

Then  Agrippa  said  unto  Paul,  Almost  thou  persuadest  me  to  be  a 
Christian.   Acts  xxvi,  28. 

Paul  was  emphatically  a  great  man.  He  had  an  intellect 
that  grasped  the  sublimest  truths,  a  heart  that  loved  his 
God  and  bled  with  compassion  for  his  race.  He  l^ved  as 
well  as  preached  Christianity.  His  conduct  confirmed  the 
doctrine  that  his  lips  declared.  He  was  a  portraiture  and 
a  proof  of  the  religion  of  Jesus.  The  peculiar  estimation 
which  he  formed  of  the  world  was  at  once  a  result  and  an 
evidence  of  his  singular  greatness.  His  judgment  was  not 
carried  away  by  show.  The  si^lendor  of  the  world  did  not 
conceal  from  him  its  moral  deformity.  Standing  upon  an 
eminence  unreached  by  the  mass,  he  took  a  view  of  the 
world,  and  with  the  law  of  God  as  his  standard,  he  formed 
a  calm  and  deliberate  judgment  of  mankind.  He  depre- 
cated the  religion  of  the  religious,  pitied  the  ignorance  of 
the  philosophical,  and  wept  over  the  degradation  of  the 
great.  He  estimated  no  man  according  to  his  birth,  office, 
attire,  or  wealth;  but  according  to  the  real  amount  of 
Christian  truth  that  lived  in  his  heart  and  was  embodied  in 
his  life.     These  remarks  are  suggested  by  the  scene  in  which 


GOSPEL   TRUTH.  289 

he  appears  before  us  in  this  chapter.  Here  the  poet,  the 
painter,  and  the  sculptor  may  find  a  subject  worthy  of  the 
higher  effort  of  their  genius.  He  stands  before  royalty  as 
a  criminal  undaunted  and  brave.  Neither  the  anathemas  of 
his  own  countrymen  nor  the  scowl  of  the  world' could  crush 
that  spirit  of  his,  which  rose  in  triumph  over  all.  He  was 
in  chains,  and  yet  on  the  face  of  this  globe  there  was  no  tnan 
more  free  than  he ;  his  spirit  exulted  in  a  liberty  which  no 
despot  could  injure,  no  time  destroy.  An  outcast  in  the 
world  was  Ae,  and  yet  its  rulers  trembled  at  the  majesty  0/ 
his  looks  and  the  power  of  his  words.  Here,  with  his  great 
mind  filled  with  love  to  God  and  man,  his  cogent,  rousing, 
and  eloquent  appeals  made  Felix  tremble,  and  Agrippa  ex- 
claim, "Almost  thou  persuadest  me  to  be  a  Christian." 

Now,  we  request  you  to  observe  that  the  whole  of  this 
scene  before  us,  the  boldness  and  calm  of  the  apostle,  the 
tremor  and  agitation  of  Agrippa,  are  to  be  referred  to  one 
principle;  and  what  was  that?  Genius?  learning?  law? 
No,  Gospel  truth.  To  a  further  illustration  of  the  sub- 
ject I  shall  invite  your  attention.  The  text  leads  us  to 
notice,  the  mighty  energy^  the  sublime  aim^  the  practical 
method,  and  the  solemn  failure  of  Gospel  truth. 

I.  The  mighty  energy  of  Gospel  truth.  Its  power  is 
here  displayed  in  two  ways  :  in  shaking  the  religion  of  the 
monarch,  and  strengthening  the  heart  of  the  apostle. 

First.  In  shaking  the  religion  of  the  monarch.  (1.)  There 
is  no  task  more  difficult  than  that  of  destroying  a  man's 
faith  in  his  own  religion.  Man  has  a  religious  nature,  a 
nature  made  for  God,  and  every  opinion  that  he  has  enter- 

Thn  Homilipt.  19 


290  THE  HOMILIST. 

tained  on  religion  he  holds  with  more  than  an  iron  grasp. 
It  is  easier  to  argue  a  man  out  of  anything  than  out  of  his 
religious  creed ;  he  has  often  given  up  his  home,  friends,  and 
life  for  this.  (2.)  But  while  it  is  thus  difficult  for  men  in 
general  to  exchange  their  creeds,  it  was  so  especially  with  a 
Jew.  The  attachment  of  a  Jew  to  his  religion  is  proverbial. 
No  religion,  Christianity  excepted,  ever  took  such  a  hold 
upon  the  human  mind  as  Judaism.  Agrippa  was  a  Jew. 
(3.)  But  of  all  classes  of  men,  no  class  w^ould  find  it  more 
difficult  to  change  their  religion  than  kings.  There  are 
greater  obstacles  in  the  way  of  a  sovereign  changing  his 
religion  than  to  any  one  else.  He  is  often  a  religious  slave ; 
the  religion  of  the  people  must  be  his.  Pride,  policy,  or 
fear  would  bind  him  to  his  old  creed.  (4.)  And  yet  more, 
add  to  all  this  the  circumstances  of  the  new  religion  that 
was  presented  to  him.  It  was  neither  popular  nor  respect- 
able. The  mass  was  opposed  to  it,  and  the  high  ranks 
frowned  upon  it  with  contempt.  Agrippa  had  just  heard 
his  noble  friend,  Festus,  charge  the  man  with  madness  who 
was  recommending  to  him  this  new  religion.  Notwithstand- 
ing all  these  obstacles,  such  was  the  power  of  Gospel  truth, 
that  in  a  few  minutes  the  creed  of  the  king  was  shaken  to 
its  foundation.  He  seemed  to  feel  that  he  was  a  deluded 
man,  and  he  felt  an  inclination  to  embrace  the  religion  of 
the  apostle.  "  Almost  thou  persuadest,"  etc.  Almost ! 
Why,  Agrippa,  is  it  possible  that  thou  art  dissatisfied  with 
the  religion  of  thy  fathers  ?  What  strange  thing  has  come 
over  thee*?  Shall  Agrippa  stoop  so  low,  run  such  social 
and  political  risks,  as  to  change  his  religion  ?  Why,  the 
philosophy  of  Rome  will  laugh  at  thee,  and  every  breeze 


GOSPEL  TRUTH.  291 

that  sweeps  over  the  Seven  Hills  shall  be  charged  with 
ridicule  for  thy  folly,  shouldst  thou  assume  the  degraded 
name  of  Christian. 

Here  is  a  glorious  evidence  of  the  power  of  our  religion ! 
Blessed  be  God !  it  is  to  triumph  over  all  systems ;  it  is  to 
be  the  conqueror  of  all  religions.  We  care  not  what  may 
be  their  antiquity,  their  plausibility,  their  congeniality  with 
depraved  tastes.  We  care  not  though  their  principles  be 
inwrought  into  the  moral  heart  of  man.  Bring  the  religion 
of  the  cross  in  fair  contact  with  them,  and  they,  like  the 
mists  of  the  morning  in  the  summer's  sun,  shall  vanish 
away.  Like  Aaron's  rod,  the  cross  shall  swallow  up  their 
enchantments.  It  shall  dispel  every  error  that  darkens  the 
human  judgment,  snap  every  fetter  that  enthralls  the  human 
soul ;  it  shall  give  tc?  every  spirit  its  right  and  freedom,  the 
long  lost  inheritance  of  man. 

Secondly.  Its  mighty  energy  is  seen  in  strengthening  the 
heart  of  the  apostle.  While  Agrippa  trembles,  Paul  is 
calm  :  there  is  a  moral  majesty  on  his  brow.  The  king 
must  have  felt  himself  a  babe  in  the  grasp  of  this  giant,  a 
serf  in  the  presence  of  this  iron-bound  freeman.  What  was 
it  that  braced  up  the  soul  of  the  apostle  with  so  much  un- 
conquerable energy  1  The  same  force  that  made  Agrippa 
tremble — Gospel  truth.  The  cloudy  pillar  of  old  which 
shone  brightly  upon  the  Israelites  in  the  Red  Sea,  frowned 
in  midnight  upon  the  Egyptians  ;  the  former  it  cheered  and 
guided  through  the  waters,  the  latter  it  terrified  and  over- 
came with  dismay.  So  here  Gospel  truth  had  a  very  dif- 
ferent effect  upon  these  two  men.  And  does  it  not  always 
act  thus  ?     While  it  overcomes  the  sinner  with  the  terrors 


292  THE  HOMILIST. 

of  conviction,  does  it  not  fill  the  Christian  with  joy  and 
peace  in  believing?  It  makes  sinners  feel  their  weakness 
and  believers  their  strength.  It  shakes  the  world,  but 
establishes  the  Church.  It  is  a  system  to  pull  down  and 
build  up,  to  uproot  and  to  plant. 

II.  The  sublime  aim  of  Gospel  truth.  What  is  its 
aim?  To  elevate  man  from  the  barbarous  to  the  enjoy- 
ment of  social  life,  to  stir  the  human  mind  to  action,  to 
awaken  it  to  a  consciousness  of  its  own  precious  being,  and 
high  relation  and  solemn  condition,  to  dispel  its  ignorance, 
correct  its  errors,  remove  its  opposition?  It  does  all  this, 
but  its  grand  object  is  to  make  men  Christians. 

But  what  is  it  to  be  a  Christian  ?  This  is  the  important 
question.  Is  it  to  be  orthodox  in  creed?  No  !  there  are 
many  wicked  spirits  profound  theologians.  Is  it  to  be  reg- 
ular in  our  attendance  on  religious  ordinances  ?  No !  the 
scribes  and  Pharisees  were  so  :  and  our  Saviour  said,  "  Ex- 
cept your  righteousness  exceed  the  righteousness  of  the 
scribes  and  Pharisees  ye  shall  in  no  wise  enter  the  kingdom 
of  heaven."  Is  it  to  be  attached  to  the  person,  character, 
and  ministry  of  God's  servants  ?  No  !  Herod  heard  John 
gladly,  but  the  vengeance  of  God  overtook  him  even  in 
this  world.  Is  it  conviction  of  sin  ?  No  !  Judas  repented, 
Eelix  trembled,  and  Agrippa  was  almost  a  Christian.  What 
then  is  it  to  be  a  Christian  ?  Paul  answers  the  question  : 
To  be  as  /  am.  But  what  constituted  PaCul  a  Christian  ? 
Three  things : 

First.  He  accepted  the  atonement  of  Christ  as  the  only 
hope  of  salvation.      How  numerous  and  cogent  were  the 


GOSPEL  TRUTH.  293 

arguments  he  employed  to  show  that  by  the  deeds  of  the 
law  no  flesh  could  be  justified.  "  For  if,"  said  he,  "  when 
we  were  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son ;  much  more,  being  reconciled,  we  shall  be  saved 
by  his  life."  On  the  sacrificial  death  of  Christ  he  grounded 
his  hope  of  heaven  and  acceptance  with  God.  He  dis- 
claimed confidence  in  everything  else.  His  talents,  learn- 
ing, and  morality  he  thought  nothing  of:  the  cross  of  Christ 
was  his  all.  "  God  forbid  that  I  should  glory,  save  in  the 
cross  of  Christ  my  Lord." 

Secondly.  He  made  the  will  of  Christ  the  rule  of  his 
conduct.  "  What  wilt  thou  have  me  to  do  f  was  the  first 
question  he  asked.  He  regarded  Christ  as  his  ruler,  his 
king,  as  well  as  his  priest.  He  followed  his  directions,  he 
obeyed  his  precepts,  he  cherished  his  spirit,  he  copied  his 
example.  Christ's  example  was  the  revelation  of  law ;  to 
imitate  that  example  was  to  obey  his  will. 

Thirdly.  He  cherished  the  love  of  Christ  as  the  inspiration 
of  his  life.  How  earnest  is  Paul !  He  traversed  continents, 
crossed  seas,  braved  perils,  and  endured  privations,  to 
preach  the  Gospel.  But  what  was  the  motive  1  Love ! 
"  The  love  of  Christ  constraineth  us,"  etc.  He  was  so 
deeply  impressed  with  the  power  of  this  love  that  at  one 
time  he  said,  "  Though  I  give  my  body  to  be  burned,"  etc. 
These  three  things  made  the  apostle  what  he  was  ;  these 
too  are  the  essential  elements  of  a  Christian.  Do  you  ask 
me  what  is  the  worth  of  this  name,  what  is  the  value  of  the 
object  which  it  is  the  design  of  Gospel  truth  to  confer  1  We 
cannot  tell.  It  is  a  "  name  above  every  human  name."  A 
name   that  suggests  matter  for  everlasting   thought,  that 


294  THE  HOMILIST. 

comprehends  within  its  ample  range  all  the  pure,  generous, 
free  spirits  of  men  of  every  age  and  clime ;  spirits  that 
shall  shine  like  stars  in  the  kingdom  of  heaven  for  ever.  A 
name  that  shall  live  in  memory  when  the  greatest  names  of 
earth  shall  be  forgotten ;  when  every  title  that  emblazons 
the  page  of  heraldry  shall  be  blotted  out  by  the  hand  of 
time.  A  name  with  which  is  connected  the  subliniest  priv- 
ileges. Are  you  a  Christian?  then  there  is  a  close,  an 
everlasting,  though  invisible,  oneness  between  you,  Christ 
and  every  holy  spirit ;  you  live  in  the  sympathies  of  the 
good,  in  the  arms  of  redemptive  mercy.  Are  you  a  Chris- 
tian? then  the  great  God  is  your  father,  Jesus  is  your 
brother,  angels  are  your  servants,  and  heaven  at  last  will  be 
your  home.  Are  you  a  Christian  ?  then  you  can  look  and 
claim  an  interest  in  all.  All  things  are  yours.  How  ar- 
dent, benevolent,  and  pious  was  that  wish  of  the  apostle's : 
"  I  would  to  God,"  etc.  A  nobler  wish  than  this  never  en- 
tered a  human  heart.  From  it  we  learn  that  a  Christian  in 
chains  is  freer,  happier,  and  nobler  than  a  king  on  his  throne. 

III.  The  practical  method  of  Gospel  truth.  How 
does  this  powerful  truth  attain  this  sublime  object  ?  By 
sentimental  rhapsody,  bombastic  phraseology,  dogmatic 
assertions,  noisy  declamation  ?  No.  These  may  rouse  the 
passions,  but  cannot  convince  the  judgment;  m,ay  beget 
superstition,  but  never  produce  enlightened  piety;  are 
more  adapted  to  make  infidels  than  Christians.  How 
then  ?  by  baptismal  water  ?  This  is  an  outrage  on  reason. 
By  legislative  enactment?  There  is  no  way  by  which 
coercion  can  travel  to  a  man's  soul,  and  touch  the  moral 


GOSPEL  TRUTH.        -  295 

springs  of  action.  Neither  of  these  things  separately,  nor 
all  conjointly,  can  effect  the  object.  They  who  employ 
them  for  this  purpose  betray  great  ignorance  of  the  laws  of 
mind  and  the  doctrines  of  the  Bible.  What  then  are  the 
means'?  Moral  suasion.  "Almost  thou  persuadest  me," 
etc.     Thi^  implies  two  things  :  • 

First.   The  existence  of  evidence  to  convince  the  judgment. 
Persuasion  is  grounded  on  previous  conviction.     Before  I 
could  persuade  an  infidel  to  love  and  obey  God  I  must  en- 
deavor to  convince  him,  by  evidence,  of  the  being,  excel- 
lency, and  claims  of  the  Great  One.     Before  I  can  persuade 
a  sinner  to  seek  salvation  in  Christ  he  must  be  convinced 
of  his  own  immortality,  sin,  and  danger,  and  of  the  existence, 
suitability,  and  willingness  of  Christ  as  a  Saviour.     Where 
these  things  are  -  not  believed,  and  in  every  congregation 
there  is  an  immense  amount  of  skepticism   in  relation  to 
them,  the  minister  has  to  argue,  he  has  to  present  evidence 
to  the  judgment ;    and  until  he  can   fasten   convictions  in 
them  as  to  the  reality  of  these  things  he  cannot  fermade. 
He  has  no  ground  upon  which  to  stand,  no  place  on  which 
to  rest  the  great  lever  of  the  Gospel.     That  the  Gospel  has 
evidence  to  convince  us  of  its   truth  is  a  fact  as  clear  as 
noon-day.     If  it  can  only  make  Christians  by  persuasion, 
and  if  there  can  be  no  persuasion  without  a  conviction  of 
its  truth,  then  it  follows  that  every  Christian,  whether  a 
saint  in  heaven  or  a  pilgrim  on  earth,  is  a  living  witness  of 
its  truth. 

Secondly.  The  existence  of  motives  to  change  the  will. 
Persuasion  consists  in  .the  presentation  of  motives  in  order 
to  change  the  will;  in  bringing  all  the  motives  that  can  be 


296  THE   HOMILIST. 

gathered  in  order  to  effect  a  change  of  heart  and  conduct. 
And  how  tremendous  are  the  motives  which  the  Gospel 
contains  for  this  purpose  !  Motives  gathered  from  life  and 
death,  time  and  eternity,  the  resurrection  morning  and  the 
judgment  day,  the  heights  of  heaven  and  the  depths  of  hell, 
the  scenes  of  Sinai  and  the  mighty  wonders  of  the  cross. 
O  the  cross  contains  a  universe  of  motives  in  itself!  Ev- 
ery page  of  Gospel  truth  is  charged  with  infinite  motives  to 
bow  down  the  sinner's  conscience  and  to  change  his  will. 
The  presenting  of  these  motives  to  the  mind  is  persuasion, 
the  means  by  which  men  are  to  be  made  Christians.  This 
persuasion  is  a  peculiarity  of  our  religion.  The  religion  of 
heaven  needs  no  persuasion ;  the  spirits  there  have  only  to 
know  their  duty  in  order  to  perform  it.  Other  religions 
on  earth  are  too  false  to  depend  upon  it.  If  the  religion  of 
the  "  false  prophet"  is  to  be  propagated  it  must  be  by  the 
sword ;  if  popery,  by  mystification ;  if  deism  by  the  con- 
struction of  fallacies;  but  our  religion  can  only  spread  by 
its  own  force ;  it  has  a  self-propelling  power.  All  it  wants 
is  to  be  presented  fairly  to  the  mind  in  humble  dependence 
upon  that  Spirit  that  has  pledged  to  crown  it  with  success. 
Was  it  not  in  this  way  that  it  spread  in  the  first  ages  of  the 
Church  ? 

IV.  The  solemn  failure  of  Gospel  truth.  "Almost" 
a  Christian;  only  "almost."  What  was  the  reason  he  did 
not  yield  entirely  to  the  divine  influence  now  brought  to 
bear  upon  him,  and  become  a  thorough  Christian  1  Not  be- 
cause the  Gospel  had  not  sufficient  motive  to  induce  him  to 
advance,  but  because  he  did  not  think  sufficiently  and  riffUt- 


GOSPEL  TRUTH.  297 

ly  upon  it.  You  are  conscious  that  the  power  of  argument 
upon  your  mind  depends  upon  the  consideration  you  give 
it.  An  individual  may  ply  me  with  arguments  ever  so 
powerful,  yet  unless  I  think  upon  them  they  will  fall  pow- 
erless upon  my  soul.  Suppose  you  had  an  undutiful  son 
who  had  left  your  home ;  his  conduct  had  often  grieved 
your  spirit,  his  absence  had  nearly  broken  your  heart;  it 
clothed  your  days  with  darkness,  it  made  you  sad  and  rest- 
less through  the  night.  Tidings  reach  you  concerning  the 
place  whither  he  has  gone,  and  the  gay,  foolish,  sinful,  and 
ruinous  conduct  he  is  still  pursuing.  Your  paternal  sym- 
pathies are  stirred  to  their  very  depths,  you  enter  your 
private  room,  you  resolve  to  address  a  letter  to  your  undu- 
tiful, though  much  beloved  boy.  Into  that  epistle  you 
throw  all  the  pathos  of  a  parent's  heart,  and  all  the  argu- 
ments that  paternal  love  could  form,  to  induce  him  to  re- 
turn to  your  bosom  and  home.  After  you  have  written 
your  letter  you  show  it  to  the  dear  partner  of  your  life 
and  the  mother  of  your  son.  She  returns  it  with  a  full 
heart,  and  says,  "  If  anything  will  move  him  this  letter  will." 
Now  on  what  does  the  success'  of  that  letter  depend? 
Not  on  its  being  sent ;  not  on  its  being  put  into  the  hands 
of  your  son,  nor  even  on  his  reading  it ;  but  on  his  thinking 
properly  upon  it,  thinking  upon  it  as  the  expression  of  a 
father's  heart  which  his  conduct  has  well-nigh  broken. 

Just  so  it  is  with  the  Gospel ;  it  is  a  letter  sent  down 
from  the  Everlasting  Father  to  his  undutiful  children,  con- 
taining the  most  powerful  arguments  to  persuade  them  to 
return ;  and  the  great  reason  why  it  succeeds  not  is  because 
they  do  not  think.     Hence  he  complains  of  their  thought- 


298  THE   HOMILIST. 

lessness.     "  O  that  my  people  were  wise !"     Let  men  but 
think  of  these  subjects,  think  of  them,  etc. 

But  was  this  a  safe  state  of  mind  for  Agrippa  to  be  in  ? 
Did  the  Gospel  by  producing  this  influence  do  him  any  real 
good  ?  No ;  if  he  lived  and  died  in  this  state  the  Gospf4 
was  an  immense  evil  to  him;  better  he  had  never  seen 
Paul  or  heard  of  Christ.  Brethren,  are  you  almost  Chris- 
tians ?  Allow  me  affectionately  to  expostulate  with  you. 
Almost  a  Christian !  Why,  you  are  resisting  the  ministry 
of  the  Gospel  by  striving  against  the  light  of  your  judg- 
ment and  the  conviction  of  your  own  conscience.  Almost 
a  Christian  !  Has  the  kingdom  of  God  come  so  near  to 
you  and  will  you  not  enter?  Have  you  heard  the  thunder 
and  seen  the  flashes  of  justice,  and  will  you  not  flee  from 
the  wrath  to  come  ?  Almost  a  Christian  !  Why  the  load 
of  responsibility  on  your  shoulders  is  tremendous ;  as  yet 
the  many  privileges  you  have  enjoyed  have  done  you  no 
real  good.  Almost  a  Christian!  you  had  better  die  a 
heathen.  The  nearer  you  are  elevated  to  heaven  the  deeper 
will  be  your  fall.  Methinks  if  on  the  judgment  day  there 
be  one  visage  more  impressed  with  agony  and  despair  than 
another  it  will  be  that  of  the  "  almost  Christian ;"  if  there 
be  one  shriek  more  piercing,  one  wail  of  anguish  more  dis- 
tressing amid  the  miseries  of  the  lost,  it  will  arise  from 
the  bosom  of  the  "  almost  Christian."  I  have  heard  of  many 
awful  failures.  The  failure  of  your  health  is  sad,  the  fail- 
ure of  your  business  is  sad,  the  failure  of  your  country  in 
some  terrible  campaign  is  sad;  but  all  is  nothing  to  this 
■feilure.     If  "the  Gospel  fail  to  save  man  there  is  nothing  else. 


INFIRMITIES  OF  MAN  AND   AGENCY  OF  GOD.    21 


HOMILY  L. 

THE    SPIRITUAL   INFIRMITIES    OF   MAN   AND  THE 
AGENCY  OF  GOD. 

Likewise  the  Spirit  also  hclpeth  our  infirmities  ;  for  we  know  not  what 
we  should  pray  for  as  we  ought ;  but  the  Spirit  niaketh  intercession  for 
us  with  groanings  which  cannot  he  uttered.  Romans  viii,  26, 

There  is  something  very  beautiful  as  well  as  instructive  in 
the  manner  in  which  Paul  describes  in  this  chapter  the  work 
of  the  Spirit,  first  in  operating  on  the  sinner's  heart,  and 
subsequently  in  guiding,  developing,  and  purifying  the  spir- 
itual life. 

The  chapter  reminds  us  of  the  Holy  Spirit  first  regenerat- 
ing, then  leading,  then  furnishing  us  with  evidence  that  we 
are  the  sons  of  God,  and  then  enabling  us  to  make  use  of  this 
knowledge  by  strengthening  us  to  call  God  our  Father,  and 
of  his  abiding  in  the  Christian  as  an  all-sufficient  helper. 

In  connection  with  this  verse  let  us  consider, 

I.  That  the  good  man  is  subject  to  various  spiritual 
INFIRMITIES.  First.  Ignora.nce  is  one  of  the  infirmities  to 
which  Paul  alluded.  We  do  not  mean  ignorance  in  the 
ordinary  use  of  the  word,  not  the  lack  of  common  and  re- 
quisite knowledge  which  we  generally  understand  by  this 
term.  But  a  lack  of  acquaintance  with  God  and  the  revela- 
tion he  has  given  of  himself.  We  sometimes  fancy  that  we 
have  a  tolerably  complete    theoretical    laiowledge  of  the 


300  THE  HOMILIST. 

word  of  God.  But  even  on  this,  the  lowest  ground  of 
Christian  intelligence,  how  very  crude  and  imperfect  is  our 
insight  into  the  merits  of  the  Bible  as  a  written  expression 
of  the  will  and  history  of  the  ways  of  God  with  respect  to 
man !  But  if  we  pass  from  this  merely  outward  and  shell 
knowledge  to  the  inner  and  spiritual  revelation,  we  cannot 
but  feel,  beyond  the  power  of  language  to  express,  the 
greatness  of  our  ignorance  of  the  mind  of  God.  The  holi- 
ness and  power  of  Christ's  precepts  and  life,  the  extent  to 
which  we  may  realize  the  presence  and  help  of  the  Spirit, 
and  the  strength  and  reach  of  God's  promises,  are  little 
thought  of  and  less  felt  by  the  vast  majority  of  Christians. 
We  might  easily  extend  the  catalogue  of  points  on  which 
believers  are  grossly  and  culpably  ignorant. 

Secondly.  Doubts  and  fears  constitute  another  infirmity 
in  which  the  Spirit  helpeth  us.  We  are  continually  agitated 
by  doubts  and  fears  respecting  the  Church :  as  to  its  peace, 
if  certain  circumstances  should  arise  which  appear  to  us 
possible  or  probable;  as  to  the  maintenance  of  the  outward 
ordinances,  if  the  man  should  be  removed  upon  whom  the 
chief  burden  now  rests;  as  to  the  issue  of  the  struggle 
through  which  it  has  ever  and  anon  to  pass  with  some  out- 
ward enemy.  These  and  many  such  questions  arise  in 
every  earnest  Christian  heart,  and  cause  anxious  but  gene- 
rally unnecessary  forebodings.  God  will  take  care  of  his 
truth  as  he  ever  has  done.  The  ark  of  God  must  not  be 
touched  by  profline  hands,  and  those  who  doubt  its  security 
are  unmindful  of  the  presence  of  the  Holy  Spirit,  who  will 
guard  from  all  harm,  and  more  than  make  up  for  the  ab- 
sence of  any  human  aid.     Under  all  such  circumstances  the 


INFIRMITIES  OF  MAN"  AND  AGENCY  OF  GOD.  301 

Spirit  has  removed  the  cause  of  our  infirmity.  He  will 
divide  the  sea,  or  stay  the  sun  and  moon  in  their  course, 
rather  than  allow  the  enemies  of  the  truth  to  triumph.  And 
the  doubts  and  fears  which  we  have  allowed  to  harass  us 
for  a  time  in  seasons  of  personal  affliction  have  all  been  re- 
moved by  the  Spirit  breathing  over  our  troubled  souls, 
"  Peace,  be  still." 

Thirdly.  Inclination  to  fix  our  thoughts  and  affections  too 
much  on  "  things  which  are  seen  and  temporal.'^    The  objects 
of  sense  have  more  hold  on  us  than  those  which  are  unseen 
and  spiritual.     Although  these  spiritual  things  are  infinitely 
more  glorious,  and  will  have  to  do  with  our  eternal  well- 
being,  yet  in  this  world  our  thoughts  and  affections  are 
fixed.     Living  in  this  w^orld,  and  dependent  upon  it  in  a 
great  measure  for  our  happiness,  we  cannot  but  be  drawn 
tow^ard  it  in  thought  and  affection.     There  is  no  harm  in 
thinking  of  or  caring  about  the  things  of  life.     The  harm  is 
in  allowing  these  things  to  keep  us  continually  fastened 
down  to  earth;  in  not  seeking  the  aid  of  the  Spirit,  by  which 
we  rise  to  the  bright  and  joy-inspiring  feelings  and  thoughts 
which  are  to  us  foretastes  of  the  rich  feast  of  heaven.     Wo 
could  not  of  ourselves  burst  these  fetters,  or  rid  our  minds 
of  the  burdens  which  press  us  so  to  earth.    Much  less  could 
we  attain  to  that  spirituality  of  mind  and  enjoyment  of 
divine  truth  which  are  earnests  of  the  Spirit  and  of  the  in- 
heritance reserved  in  heaven. 

Fourthly.  TJie  reluctance  we  feel  to  engage,  and  the  diffi- 
cultg  experienced  in  continuing  in  well-doing,  are  infirmities. 
There  is  great  reluctance  on  the  part  of  many  good  people 
to  engage  in  God's  work.     Feelings  of  delicacy  or  a  sense 


802  THE   HOMILIST. 

of  their  own  unfitness  induce  them  to  shrink  from  what 
they  know  to  be  their  duty.  It  is  the  Spirit  that  guides  our 
efforts,  preventing  us,  as  he  did  Paul,  from  engaging  in  works 
that  would  prove  unprofitable,  and  directing  us  to  spheres 
M^here  labor  is  needed,  saying,  "  Come  over  into  Macedonia 
and  help  us." 

11.    That  among  the    spiritual   infirmities   to  which 

THE  good  are  subject,  THERE  IS  IGNORANCE  OP  THE  NATURE 

AND  MODE  OF  PRAYER.  "  For  wc  know  uot  what  we  should 
pray  for  as  we  ought."  The  apostle  selects  this  as  one  in- 
stance of  the  Holy  Spirit  helping  us. 

First.  We  know  not  what  toe  should  pray  for.  We  can 
fancy  some  one  objecting  to  this  proposition,  and  saying, 
"Prayer  is  a  very  simple  and  easy  duty;  surely  I  know 
what  I  need,  and  am  able  to  ask  for  what  I  require."  You 
may  know  what  you  wish  for  and  what  you  would  like  to 
receive,  but  this  is  a  very  different  thing  from  knowing 
what  is  best  for  you  to  receive.  We  need  not  remind  you 
of  the  instances  which  are  continually  furnished  of  children 
asking  for  the  bestowment  of  things  which  would  prove  in- 
jurious, or  the  removal  of  other  things  which  are  great 
blessings.  The  history  of  Christ's  life  will  supply  us  with 
a  sufficient  number  of  cases  in  which  those  who  had  arrived 
at  years  of  discretion  evinced  that  they  did  not  know  what 
they  should  pray  for.  The  request  of  Zebedee's  wife  and 
sons  is  repeated  in  one  form  or  other  every  day  by  those 
who  follow  Jesus,  and  from  him  they  meet  with  reproof 
the  same.  "  Ye  know  not  what  ye  ask."  Again,  when 
James  and  John  asked  that  they   might  be  permitted   to 


INFIRMITIES  OF  MAN  AND  AGENCY  OF  GOD.    803 

call  for  fire  from  heaven  wherewith  to  punish  the  slight 
done  to  Christ,  he  by  the  rebuke  administered  shows  that 
they  knew  not  what  they  asked  for.  Paul,  too,  by  his  own 
error  in  prayer  (2  Cor.  xii,  8,  9)  was  taught  that  we  know 
not  what  to  pray  for. 

Secondly.  We  know  not  how  we  should  pray  ^^as  we 
oughC  We  often  ask  amiss,  and  as  a  consequence  receive 
not.  We  ask  absolutely,  when  we  should  do  so  condition- 
ally. Our  prayers  are  frequently  presented  with  irrever- 
ence. There  may  be  reverential  utterances  on  the  lip,  but 
the  heart  is  cold  and  indifferent  as  to  the  character  of  the 
Being  to  whom  we  present  our  requests,  and  with  respect 
to  the  .prayers  we  utter.  We  ask  amiss  because  our  faith 
is  weak.  Earnest  and  devout  Christians  go  to  the  throne 
of  grace  with  a  sort  of  misgiving  as  to  God's  power  being 
sufficient  to  meet  their  case,  or  as  if  his  willinghood  were 
limited.  If  any  ask  aright,  that  right  asking  is  the  effect  of 
the  Spirit  striving  for  us  and  in  us,  enabling  us  to  pray, 
"as  we  ought."  When  our  heart  is  enlarged  with  the 
earnestness  of  prayer,  when  faith  is  strong,  so  strong  that 
it  raises  us  far  above  the  world  and  brings  us  into  close 
fellowship  with  God  and  Christ,  it  is  the  effect  of  the  Spirit 
dwelling  in  and  striving  with  us." 

III.  That  these  various  infirmities  the  Spirit  helps 
us  TO  overcome.  The  Spirit  maketh  intercession  for  us 
"  with  groanings  that  cannot  be  uttered." 

This  supplies  another  view  of  the  Spirit's  work  from  any 
we  had  gained  from  the  apostles.  In  them  the  verse  im- 
plies that  the  Spirit  regenerates,  instructs,   comforts,  and 


304  THE   HOMILIST. 

guides.  Here  it  is  said  that  the  Spirit  pleads  for  us.  In 
this  chapter,  and  1  John  ii,  4,  we  are  taught  that  Christ 
intercedes  for  us  in  heaven.  Here  another  person  in  the 
Holy  Trinity  is  represented  as  pleading  for  us.  The  differ- 
ences between  the  advocacy  of  Christ  and  that  of  the  Spirit, 
I  take  to  be  the  following : 

First.  Christ  intercedes  for  us  in  heaven.  The  Holy  Spirit 
pleads  in  us  on  earth. 

Secondly.  Christ  is  the  believer'' s  advocate  with  the  Father. 
The  Hohj  Spirit  is  God's  advocate  striving  in  and  pleading 
ivith  men.  Both  with  the  sinner,  to  convert  him  to  God ; 
and  the  believer,  to  bring  him  nearer  in  sanctity  and  fel- 
lowship to  our  heavenly  Father. 

Thirdly.  Christ  is  in  heaven  preptaring  a.  place  for  us. 
The  Holy  Spirit  is  in  the  hearts  of  men  preparing  them  for 
the  place. 

IV.  The  manner  in  which  the  Spirit  helps  us  to  over- 
come OUR  infirmities  is  inexplicable  and  earnest. 
"With  groanings  that  cannot  be  uttered."     This  may  mean, 

First.  That  the  Sjnrit  influences ms  in  a  ivay  that  is  in- 
explicable. We  cannot  understand  how  he  affects  and  in- 
fluences us.  "  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell .  whence  it 
Cometh,  and  whither  it  goeth :  so  is  every  one  that  is  born 
of  the  Spirit."  The  believer  knows,  from  the  teachings  of 
the  word  of  Xrod  and  his  own  experience,  that  the  Spirit 
dwells  in  his  heart  and  influences  his  feelings  and  life ;  but 
hov)  this  power  is  exerted  remains,  and  ever  will  remain,  a 
mystery. 


LITTLE   niEACIIEKS   AND   GREAT   SERMONS.     305 

Secondly.  The  phrase  '-'•with  groanings  that  cannot  be 
uttered''''  may  mean  that  the  'prayers  which  the  Spirit  dictates 
in  us  are  unutterable.  And  does  not  every  Christian  find 
that  his  desires  and  feelings  (groanings)  cannot  be  uttered  % 
No  language  can  express  the  intensity  of  our  longings  after 
the  presence  of  God  and -Christ.  There  are  feelings  of  sor- 
row and  joy  which  words  cannot  reach,  much  less  describe; 
so  there  are  spiritual  agonizings  and  pantings  which  the 
spirit  alone  excites  and  allays. 


HOMILY   LI. 

LITTLE   PREACHERS  AND   GREAT  SERMONS. 

Go  to  the  ant,  thou  shiggard ;  consider  her  ways,  and  be  wise :  which 
having  no  guide,  overseer,  or  ruler,  provideth  her  meat  in  the  summer, 
and  gathereth  her  food  in  the  harvest.  Proverbs  v,  6. 

The  eternal  Father  has  favored  his  human  offspring  with 
a  twofold  revelation  of  himself,  the  Bible  and  Nature. 
Looking  at  men  in  their  relation  to  this  twofold  revelation, 
they  divide  themselves  into  three  distinct  classes :  First. 
Those  loho  study  neither.  There  are,  alas  !  millions  of  men 
who  never  attempt  to  read  the  lessons  God  has  given  them 
either  in  nature  or  the  Bible.  Their  intellects  are  so  sub- 
merged in  animalism  and  worldliness,  that  the  great  ideas 
of  God  are  by  them  unseen  and  unsought.  Secondly. 
Those  who  study  one  and  disparage  the  other.  There  are 
many  that  study  nature  with  great  earnestness  and  assiduity, 
who  pay  no  attention  whatever  to  the   Bible.     Read  the 

Th»  Homitint.  20 


306  THE   HOMILIST. 

Cosmos  of  Humboldt,  and  observe  the  entire  absence  of  all 
reference  to  God  as  the  builder  of  this  wonderful  world. 
Nay,  some  of  them  do  worse,  and  seek  to  turn  the  results 
of  their  scientific  researches  against  the  revelations  of  the 
Bible.  On  the  other  hand,  there  are  some  who  study  the 
Bible  and  disparage  the  study  of  nature ;  they  never  "  look 
through  nature  up  to  nature's  God."  They  labor  under  the 
impression  that  nature  is  not  sufficiently  sacred  and  religious 
for  their  investigation.  Thirdly.  Those  ivho  reverentially 
study  the  teachings  of  both.  Those  who  regard  them  as 
volumes  from  the  same  Author,  volumes  whose  contents  are 
in  harmony  with  each  other,  and  adapted  mutually  to  illus- 
trate each  other's  meaning,  and  to  adorn  each  other's  dis- 
coveries. This  last  class  is  the  only  class  that  is  acting 
•worthy  of  its  faculties,  and  rightly  employing  the  means 
which  kind  Heaven  has  appointed  for  man's  restoration  and 
wellbeing. 

The  allusion  in  the  text,  and  which  is  only  one  of  many, 
plainly  shows  us  that  the  Bible  encourages  the  study  of 
nature.  It  sends  us  to  nature  for  at  least  three  purposes. 
First.  The  Bible  refers  us  to  nature  in  order  to  attest  its 
first  principles.  That  God  is  all-wise,  all-powerful,  all- 
good  ;  that  man  has  a  soul  and  is  under  moral  obligation, 
are  things  which  the  Bible  assumes,  takes  for  granted,  does 
not  attempt  to  prove.  The  man  who  wants  proof  it  refers 
to  nature's  volume.  Secondly.  The  Bible  refers  us  to 
nature  for  illustrations  of  its  great  truths.  The  sower,  the 
harvest-field,  trees,  rivers,  vineyards,  and  vales ;  meads  and 
mountains,  skies  and  seas,  it  employs  as  emblems.  The 
old  prophets,  and  our  Saviour,  especially,  used  nature  for 


LITTLE   PREACHERS  AND   GREAT  SERMONS.     307 

this  purpose.  Christ  gave  every  part  of  nature  a  tongue  to 
speak  out  the  grand  principles  of  his  kingdom.  Thirdly. 
The  Bible  refers  us  to  nature  in  order  to  reprove  the  sins  it 
denounces.  To  reprove  us  for  our  ingratitude,  it  refers  us 
to  the  ox  and  the  ass.  "  The  ox  knoweth  its  owner,  and 
the  ass  its  master's  crib,"  etc.  To  reprove  us  for  our  want 
of  confidence  in  the  paternal  providence  of  God,  it  points 
us  to  the  lilies  of  the  field  and  the  fowls  of  the  air ;  and  to 
reprove  us  for  our  spiritual  indolence  it  directs  us  to  the 
ants :  "  Go  to  the  ant,  thou  sluggard,"  etc. 

Now,  the  sluggard  to  whom  I  am  going  to  address  my- 
self is  the  spiritual  sluggard.  Not  the  man  who  is  neglect- 
ing his  worldly  business,  the  secularly  indolent  man,  but 
the  man  who  is  neglecting  the  culture  of  his  own  spiritual 
nature,  and  the  salvation  of  his  own  soul.  These  little  ants 
will  teach  you  four  great  truths.  Here  are  small  preachers 
but  great  sermons. 

They  teach  you : 

I.  That  the  feebleness  of  your  power  is  no  just 
REASON  FOR  YOUR  INDOLENCE.  Thcsc  little  crcaturcs  are 
small,  they  are  feeble ;  you  could  crush  a  thousand  beneath 
your  foot ;  yet  see  how  they  work.  Naturalists  have  shown 
their  ingenuity  as  architects,  their  industry  as  miners  and 
builders;  they  have  divided  them  into  mason-ants,  and 
carpenter-ants,  and  mining-ants,  and  carving-ants ;  and  have 
shown  that  while  their  ingenuity  in  these  departments  of 
action  is  remarkable,  their  industry  would  put  the  most  in- 
defatigable of  human  laborers  to  the  blush.  If  this  tiny 
insect  can  do  so  much,  do  not  you,  with  your  bony  limbs, 


808  THE   HOMILIST. 

Strong  sinews,  robust  frame,  the  engine  of  a  deathless  in- 
tellect, memory,  imagination,  conscience,  soul,  plead  your 
feebleness  as  an  excuse  for  your  indolence.  Kemember 
three  things  :  First.  That  all  'power ^  however  feeble,  is  given 
for  work.  The  Infinite  Author  of  our  being  has  not  im- 
parted the  smallest  portion  of  energy  to  any  creature  for 
which  he  does  not  require  a  certain  quantity  of  work  ;  how- 
ever humble  your  power,  you  can  do  something ;  the  man 
of  one  talent  was  as  much  bound  to  employ  that  talent  as 
he  who  had  five.  Secondly.  That  you  are  ^  not  required  to 
do  more  than  you  have  power  to  accomplish,  God  does  not 
expect  the  ant  to  do  the  work  of  an  elephant,  nor  does  he 
expect  the  man  of  feeble  talents  to  accomplish  the  works  of 
a  Paul  or  a  Luther.  Thirdly.  That  all  power  increases  by 
use.  The  man  who  attempts  to  do  somethhig  gets  power 
by  the  attempt.  There  was  once  a  man  with  an  arm  with- 
ered, a  mere  dried  stick;  but  Christ  commanded  him  to 
stretch  it  forth:  he  might  have  said,  "I  cannot;"  but  he 
resolved  to  do  it,  and  with  the  resolution  came  the  power. 
This  is  a  symbol  of  the  universal  truth,  that  you  get  power 
by  effort.  The  man  who  has  one  talent  can  make  five  by 
it,  and  the  man  of  five  can  make  ten.  Power  increases  by 
use.  The  naturally  strong  men  who  say  they  cannot  do  a 
thing,  live  and  die  pigmies.  The  naturally  weak  men  who 
say  try  often  attain  Herculean  force. 
They  teach  you, 

II.  That  the  activity  of  others  is  no  just  excuse  for 
TOUR  INDOLENCE.  Go  to  the  ant  world,  penetrate  its  little 
mines,  its  chambers,  storehouses,  garrets,  workshops,  for  it 


LITTLE  PREACHERS  AND  GREAT  SERMONS.        309 

has  all  these,  and  you  will  see  millions  of  inhabitants,  but 
not  one  idler;  all  are  in  action.  One  does  not  depend  upon 
the  other,  and  expect  another  to  do  his  work.  The  teeming 
population  is  busy.  This  is  a  lesson  to  the  indolent  soul. 
The  Christian  world  is  busy,  and  there  are  thousands  work- 
ing ;  some  preaching,  some  praying,  some  teaching,  some 
writing ;  but  not  one  can  do  thy  work.  Can  any  one 
believe  for  thee?  repent  for  thee?  think  for  thee?  love  for 
thee?  worship  for  thee?  Can  any  one  die  for  thee  or  be 
damned  for  thee  ?  Like  the  ant-hill,  the  Christian  world  is 
a  scene  of  action,  but  not  one  of  the  million  actors  can  do 
tluj  work. 

They  teach  you, 

III.  That  the  want  of  a  helper  is  no  just  excuse  for 
YOUR  INDOLENCE.  Go  to  the  aut-hill,  see  them  work ;  each 
is  thrown  upon  his  own  resources  and  powers.  "They 
have  no  guide,  overseer,  or  ruler."  Each  works  according 
to  his  own  little  nature.  Self-reliantly  each  labors  on,  not 
waiting  for  the  instruction  or  guidance  of  another.  Do 
you  say,  I  have  no  minister,  no  books,  no  Christian  friends, 
and  therefore  cannot  work  ?  You  cannot  say  this ;  but  if 
you  could,  that  would  be  no  excuse ;  you  have  an  intellect 
that  can  think,  you  have  a  heart  that  can  love,  you  have  a 
conscience  that  can  guide.  You  have  suggestive  nature, 
you  have  this  wonderful  Bible,  you  have  God !  You  are 
without  excuse.  Do  not  wait  and  ask  for  overseers,  or 
guides,  or  rulers ;  if  they  come,  and  can  help  you,  be  thank- 
ful. Act  out  your  own  powers,  use  the  light  you  have, 
and  look  to  God   for  help.     While  you  are  looking  fur 


310  THE   HOMILIST. 

greater  advantages,  your  time  is  passing ;  your  season  for 
making  provision  for  the  future  is  shortening.    Cold,  black, 
bleak  winter  is  approaching. 
They  teach  you, 

IV.  That  the  providence  of  God  is  no  just  reason 
FOR  YOUR  indolence.  Go  to  the  ant-hill,  and  see  these  tiny 
creatures  laying  up  for  the  future.  The  ant  "  provideth  her 
meat  in  the  summer,  and  gathereth  her  food  in  the  harvest." 
There  is  a  divine  providence  over  these  little  insects.  There 
is  no  creature,  however  small,  that  comes  not  within  the 
pale  of  God's  providing  agency.  But  he  provides  for  his 
creatures  by  the  use  of  their  oWn  powers.  He  does  not  do 
for  any  creature  what  he  has  given  that  creature  poioer  to 
do  for  himself.  He  carries  provisions  to  plants  and  flowers 
and  trees,  because  they  cannot  go  in  search  of  their  food. 
But  the  creatures  to  whom  he  has  given  locomotive  power 
must  ^'' seek  their  meat  from  God."  The  beasts  of  the 
field,  the  birds  of  the  air,  the  fish  of  the  sea,  and  even  the 
tiniest  insects,  must  all  seek  their  food.  God  provides  for 
them  in  connection  with  their  own  agency.  Let  me  remind 
you  here  of  three  things :  First.  That^  like  these  little  crea- 
tures^ you  have  a  future.  Secondly.  That^  like  these  little 
creatures^  you  have  to  prepare  for  the  future.  Thirdly 
That^  like  these  little  creatures^  you  have  a  specific  time  to 
make  preparation.  Do  not  talk  of  Providence  as  an  excuse 
for  your  indolence.  Say  not,  God  is  good,  and  he  will 
provide.  He  has  provided  for  you  richly,  but  he  only 
grants  the  provision  on  condition  of  the  right  employment 
of  your  powers.     There  is  an  inheritance  for  the  good,  but 


THE  CONDITION  OF  MAN  AS  A  WRECK.  311 

only  on  the  condition  of  their  working.  There  is  a  heaven 
of  knowledge,  but  only  for  the  student ;  there  is  a  harvest 
of  blessedness,  but  only  to  the  diligent  husbandman ;  there 
are  scenes  of  triumph,  but  only  to  the  victorious  warrior. 
In  conclusion,  let  me  remind  you  that  your  harvest  time 
will  soon  be  over.  The  sun  is  fading  now;  the  ripened 
ungathered  fruits  are  falling  to  the  ground ;  autumn  is  grad- 
ually tinging  the  scene;  nature  looks  more  sterile  and 
somber  every  day ;  the  air  is  becoming  chilly  ;  the  winter 
is  coming ;  freezing,  furious,  bleak  winter  is  coming  :  "  How 
long  wilt  thou  sleep,  0  sluggard  V  etc. 

"  To-morrow,  and  to-morrow,  and  to-morrow, 
Creeps  in  this  petty  pace  from  day  to  day, 
To  the  last  syllable  of  recorded  time  ; 
And  all  our  yesterdays  have  lighted  fools 
The  way  to  dusty  death." 


HOMILY    LII. 

THE  CONDITION  OF  MAN  AS  A  WRECK. 

O  Ephraim,  what  shall  I  do  unto  thee  ?   0  Judah,  whal  shall  I  do  unto 
thee  ?    HosEA  vi,  4. 

From  this  book  we  learn  two  things  which  may  serve  as 
an  introduction  to  our  remarks  : 

First.  That  man  is  a  ivreck.  The  picture  which  Hosea 
gives  us  of  the  Jewish  people  is  truly  a  hideous  and  lament- 
able one.  Sin  rolls  its  warm,  sparkling,  but  poisonous 
current  through  the  veins  of  all.     This  picture  of  the  Jew, 


312  THE   HOMILIST. 

alas !  is  the  picture  of  the  race.  Man  everywhere  is  in 
moral  ruin.  "  From  the  croNvn  of  his  head  to  the  sole  of 
his  foot,  there  is  no  soundness,  but  wounds,  and  bruises,  and 
putrifying  sores."  All  our  notions  of  infinite  goodness  and 
wisdom  urge  us  to  the  belief  that  humanity  is  not  in  its 
normal  condition,  and  that  some  fearful  catastrophe  has 
befallen  it.  Physically  man  is  a  wreck.  He  comes  into 
the  world  with  a  puny,  shattered  frame,  the  most  helpless 
of  all  creatures.  From  the  dawn  to  the  close  of  his  brief 
life  he  has  to  struggle  against  the  tyrant  death,  beneath 
whose  stroke  he  falls  at  last.  His  body,  like  a  fragile  bark, 
no  sooner  floats  on  the  sea  of  life  than  it  gives  signs  of 
decay,  and  the  first  strong  billow  beats  it  down  and  buries 
it  out  of  sight.  "  The  moment  we  begin  to  live  we  all  begin 
to  die."  Can  it  be  that  this  was  the  original  state  of  the  human 
body!  I  think  not.  Man  intellectually  is  a  wreck.  The 
function  of  reason  is  to  form  and  classify  true  ideas  of  self, 
God,  and  the  universe.  But  such  ideas  we  have  not.  Our 
ideas  not  only  clash  with  those  of  others,  but  with  our  own. 
We  are  in  perpetual  controversy  with  ourselves  as  well  as 
with  our  erring  brothers.  The  light  of  instinct  guides  all 
brutes  alike  in  the  true  path  of  life ;  but  our  reason  has 
failed  to  guide  us.  Instead  of  being  a  sun  to  light  up  our 
souls,  it  is  a  dim  torch  flickering  amid  the  gusts  of  passion, 
and  sometimes  clouded  by  the  thick  mists  of  impure  desires. 
The  eye  of  the  intellect  is  diseased,  it  is  subject  to  optical 
illusions.  Man  morally  is  a  wreck.  He  is  at  war  with 
himself,  at  war  with  the  universe,  at  war  with  God ! 

Were  evidences  wanted  in  support  of  the  position  that 
man  is  a  wreck,  I  would  compare  what  man  is  with  what  our 


THE  CONDITION  OF  MAN  AS  A  WRECK.  318 

notions  of  divine  wisdom  and  benevolence  would  lead  us  to 
conclude  he  would  be.  I  would  refer  to  the  universal  con- 
sciousness of  man,  and  show  that  man's  ideal  world  ever 
transcends  immeasurably  his  actual  state.  I  would  refer, 
in  one  word,  to  that  Oracle  whose  decisions  are  ultimate. 
There  we  learn  that "  all  have  sinned  and  come  short  of  the 
glory  of  God;"  that  "all  like  sheep  have  gone  astray;" 
that  "  there  is  none  that  doeth  good,  no,  not  one ;"  that  the 
whole  world  "  lieth  in  wickedness."  Humanity  is  in  a  sad 
condition.  It  was  a  vessel  built  at  first  to  navigate  the  sea 
of  life,  with  truth  for  its  guiding-star  and  heaven  for  its 
destination ;  but  it  is  now  lying  in  ruins  amid  rocks  and 
sands.  It  was  once  a  temple  reared  for  the  residence  and 
worship  of  the  Everlasting,  but  its  walls  are  broken  down, 
its  magnificent  columns  are  in  ruins. 

The  other  thought  suggested  by  this  appeal  is  : 
Secondly.  That  God  is  earnest  about  man  in  this  con- 
dition. The  Almighty,  instead  of  blasting  men  with  the 
lightning  of  his  righteous  displeasure,  as  might  have  been 
expected,  appeals  to  them  in.  the  most  tender  and  moving 
strains  of  love  and  mercy.  "  O  Ephraim,  what  shall  I  do 
unto  thee  ?  O  Judah,  what  shall  I  do  unto  thee  f  What 
wonderful  language  for  the  Infinite  to  employ !  It  is  the 
utterance  of  love  that  tried  every  means  for  their  restora- 
tion, but  failed,  yet  willing  to  do  whatever  else  is  possible. 
It  is  the  language  of  love  disappointed,  yet  still  on  fire !  We 
have  other  divine  utterances  analogous  to  this.  In  Hosea 
xi,  8,  9,  you  have  these  remarkable  words :  "  How  shall  I 
give  thee  up,  Ephraim  1  how  shall  I  deliver  thee,  Israel  ?" 
etc.    And  in  Isaiah  v,  4,  you  have  these  words :  "  What 


314  THE   HOMILIST. 

could  have  been  done  more  to  my  vineyard,  that  I  have  not 
done  in  it  f 

The  divine  earnestness  displayed  in  such  utterances 
shows  : 

I.  That  man,  though  a  wreck,  is  an  object  of  impor- 
tance. There  is  nothing  that  impresses  me  so  much  with 
the  importance  of  man  as  the  interest  which  the  great  God 
seems  to  take  in  him ;  the  earnestness  which  he  displays  for 
his  recovery.  A  great  mind  is  never  earnest  about  an 
unimportant  object.  Little  minds  grow  enthusiastic  about 
small  matters.  When  you  see  a  great  soul  in  earnest 
about  a  work,  you  may  be  sure  that  the  work  is  momentous. 
On  this  principle  how  important  man's  restoration  must  be, 
since  the  Infinite  mind  is  so  earnest  about  it.  Christ  gives 
in  one  chapter  three  pictures  of  God's  interest  in  man's 
recovery.  The  first  is  that  of  a  woman  who  had  lost  a 
piece  of  silver,  the  second  that  of  a  shepherd  who  had  lost 
one  of  his  sheep,  and  the  third  that  of  the  father  of  the 
prodigal  son. 

There  is  a  principle  in  the  practical  experience  of  man 
which  may  perhaps  throw  some  light  upon  the  wonderful 
interest  which  the  great  God  displays  on  man's  account.  It 
is  this :  The  power  of  suffering  to  heighten  our  affection. 
A  father  of  a  numerous  family  has  one  little  girl,  an 
invalid.  While  the  others  are  enjoying  their  sports,  she 
lies  from  day  to  day  a  little  suflferer  on  the  couch.  Who  of 
all  his  children  occupies  most  of  his  manly  heart,  raises  his 
affection  to  the  highest  glow  1  It  is  that  little  suffering  girl. 
When  from  home  he  thinks  more  of  her  than  all  the  rest ; 


THE  CONDITION  OF  MAN  AS  A  WRECK.  315 

when  he  returns  he  hastens  to  give  her  the  first  salute  of 
paternal  love.  His  ear  is  keen  to  catch  her  feeblest  moan. 
Why  does  she  reign  more  in  his  affections  1  Not  because 
she  i^  more  beautiful,  for  were  she  ever  so  deformed  it 
would  be  the  same,  perhaps  more.  Not  because  he  has 
any  selfish  idea  of  her  ever  being  of  service  to  him  in  the 
future.  No.  Though  he  knows  that  she  will  be  a  source 
of  anxiety  and  expense  to  him  so  long  as  she  lives,  it  would 
be  the  same.  Why  then  ?  She  is  a  sufferer^  she  is  an 
invalid.  This  gives  her  the  supremacy  in  his  manly  heart. 
This  principle  in  the  human  soul  I  know  is  an  emanation  of 
the  Infinite  Father,  and  it  may  be  a  reflection  of  the  prin- 
ciple that  rules  him  in  his  conduct  toward  his  vast  family. 
He  is  the  father  of  an  immense  multitude.  Man  is  the 
moral  invalid.  While  his  angelic  children  are  healthful 
and  happy,  poor  man  lies  wretched,  miserable,  blind,  and 
naked.  And  his  heart  is  set  on  the  suffering  child.  "  There 
is  more  joy  in  heaven  over  one  sinner  that  repenteth  than 
over  ninety  and  nine  just  persons,"  etc.  As  the  cries  of  the 
suffering  infant  travel  through  all  the  chambers  of  the  palace 
to  the  ear  of  the  royal  mother,  so  the  cries  of  men  ascend 
through  the  halleluiahs  of  angels  into  the  ear  of  the  "  Lord 
God  of  Sabaoth." 

The  earnestness  of  God  for  man's  recovery  expressed  in 
the  text  shows : 

II.  That  man,  though  a  wreck,  is  capable  of  res- 
toration. This  is  implied  in  the  question  before  us.  He 
"is  not  so  far  ruined  as  to  exclude  all  hopes  of  restora- 
tion.     The    ruined    temple    can   be    rebuilt,    the    broken 


316  THE  HOMILIST. 

harp  can  be  restrung.  There  are  three  things  that  show 
this  : 

First.  The  condition  of  man  in  this  world.  Men  in  this 
world  are  treated  neither  as  innocent  beings  nor  as  "crim- 
inals, neither  as  saints  nor  devils.  This  world  to  them  is 
neither  a  prison  nor  a  paradise,  but  rather  an  asylum.  Men 
are  treated  as  patients,  not  in  a  hopeless  but  in  a  recoverable 
position.  Providence  acts  as  a  physician  rather  than  a  judge  ; 
it  tries  a  variety  of  means  for  our  moral  recovery,  the  de- 
pletive and  the  tonic,  the  bitter  and  sweet,  pains  and  pleas- 
ures. "  Lo,  all  these  things  worketh  God  oftentimes  with 
man  to  bring  him  back  from  the  pit,  to  enlighten  his  soul 
with  the  light  of  the  living." 

If  there  was  no  intention  on  God's  part  to  restore  man, 
why  is  he  allowed  so  many  precious  years  of  existence  in  a 
world  like  this?  Why  is  he  allowed  through  numerous 
ages  to  multiply  his  species  1  Why  does  not  the  Infinite 
make  brief  his  work  and  treat  all  according  to  their  deeds, 
and  wind  up  the  affairs  of  this  disordered  globe?  The 
very  fact  that  men  are  permitted  to  live  and  multiply  in  a 
world  like  this,  intimates  to  me  that  there  is  a  design  for 
his  restoration. 

Secondly.  The  deep  aspiration  of  humanity.  Wherever 
man  has  been  or  is,  in  all  places  and  periods,  he  is  sighing 
and  struggling  for  a  higher  conditon.  "The  earnest  expect- 
ation of  the  creature  waiteth  for  the  manifestation  of  the 
sons  of  God."  The  deepest  cry  of  the  human  heart  is  for 
a  millennium.  What  schemes  are  projected,  what  efforts 
of  a  social,  political,  and  religious  character  have  been  put 
forth  to  bring  the  glorious  era  on  !     Are  these  longings  and 


THE  CONDITION  OF  MAN  AS  A  WRECK.  317 

expectations  without  any  foundation'?  Docs  not  the  uni- 
versality of  their  existence  indicate  that  they  are  destined 
to  be  realized  1 

Thirdly.  The  extraordinary  means  that  are  provided  for 
man's  restoration.  "  What  the  law  could  not  do  in  that  it 
was  weak  through  the  flesh."  "  The  Son  of  man  came  to 
seek  and  to  save  the  lost."  What  are  the  means  which  you 
have  in  the  Gospel '?  What  does  man  require  1  Does  he 
want  pardon  1  ''  Be  it  known  to  you,  men  and  brethren,  that 
through  this  man,"  etc.  Does  he  want  a  cleansing  of  the 
soul  1  "  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  from 
all  sin."  Does  he  want  power  to  conquer  his  foes  1  He 
can  become  "  more  than  conqueror  through  Him  that  loved 
him."  Does  he  want, in  one  word,  "wisdom"  to  guide  him 
aright,  righteousness  to  make  him  acceptable  with  God, 
sanctification  to.  prepare  him  for  the  fellowship  of  the  holy, 
redemption  from  all  evils,  material  and  spiritual  1  "  Christ 
is  made  unto  us  wisdom,"  etc. 

Fourthly.  Millions  have  been  restored.  Paul,  in  writing 
to  the  Corinthians,  says,  "  Such  were  some  of  you,"  etc. 
John  saw  "a  multitude  which  no  man  could  numljer,  of  all 
nations,  kindreds,  and  languages  of  people."  Who  were 
they  1  They  were  those  who  had  "  come  out  of  great  trib- 
ulation, who  had  washed  their  robes  and  made  them  white 
in  the  blood  of  the  Lamb." 

I  rejoice  in  the  prospect  of  man's  restoration.  Man, 
thou  art  a  temple  in  ruins,  but  thou  shalt  be  rebuilt,  and 
the  glory  of  the  Lord  shall  irradiate  every  chamber  of 
thy  being.  Thou  art  bruised  and  mangled  by  the  fall ;  but 
the  great  Physician  will  heal  thee,  and  thou  shalt  be  made 


318  THE   HOMILIST. 

hale  in  body  and  jubilant  in  soul.  Thou  art  dead  ;  thy  dry 
bones  are  strewn  in  the  valley  of  sin  and  bleached  by  the 
winds;  but  He  who  "  is  the  resurrection  and  the  life"  shall 
restore  thee.  At  his  bidding  the  breath  will  come  from  the 
four  winds,  and  thou  shalt  stand  up  to  serve  the  Lord  God 
of  Israel. 

Tliis  earnestness  of  God  shows  : 

III.  That  man,  though  a  wreck,  exerts  a  fearful 
POWER.  The  text  implies  that  God  had  performed  great 
things  for  the  moral  restoration  of  Israel.  "  What  shall  I 
do  ?"  He  had  done  much.  But  why  did  all  his  operations 
fail?  On  account  of  man's  power,  even  in  his  wrecked 
condition,  to  resist.  Look  at  the  antediluvian  world.  "  My 
Spirit  shall  not  always  strive."  Look  at  the  Jewish  nation. 
"  Ye  do  always  resist  the  Holy  Ghost." 

I  tremble  at  man's  power,  though  in  ruin.  He  counter- 
acts the  moral  influence  of  nature,  the  tendency  of  provi- 
dence ;  more,  he  resists  the  appeals  of  the  Gospel  and  the 
strivings  of  the  Spirit.  It  is  popular  to  preach  man's  ina- 
bility. A  guilty  conscience  is  greedy  for  excuses.  Men 
who  are  doing  nothing  toward  their  salvation  are  glad  to  be 
told  that  they  can  do  nothing.  Shall  it  be  said  that  man, 
who  has  the  power  to  breast  the  billows  of  divine  influence, 
to  resist  the  moral  operations  of  God,  has  no  power  to  yield 
to  the  mighty  forces  against  which*  he  battles  *?  Has  the 
besieged  city  which  has  triumphantly  resisted  the  most 
powerful  assaults  of  a  mighty  foe  no  power  to  surrender  1 
Away  with  the  absurdity !  The  sinner's  cannot  is  his  will 
not,  and  his  will  not  is  his  guilt  and  rnin.     "  Ye  will  not 


THE   CONDITION   OF   MAN"  AS  A  WRECK.         319 

come  unto  me  that  ye  might  have  life."  Hearken  then  to 
the  question  of  the  text:  "What  shall  I  do  unto  thee?" 
Eternal  Spirit!  I  know  not  what  more  thou  canst  do  for 
us.  Thou  hast  given  us  a  lovely  world,  a  world  teeming 
with  every  form  of  beauty  and  grandeur,  encircled  with 
resplendent  skies,  and  everywhere  vocal  with  thy  great 
thoughts.  Thou  hast  called  us  into  existence  in  one  of  the 
most  favored  spots  under  heaven,  under  a  government  the 
most  favorable  to  our  full  mental  and  moral  development, 
and  in  one  of  the  brightest  eras  of  the  world's  history. 
Thou  hast  given  us  churches  and  Bibles,  sanctuaries  and 
praying  friends,  and  earnest,  self  sacrificing  ministers ;  "  line 
upon  line,  precept  upon  precept."  More,  thou  hast  given 
us  thine  only  begotten  Son,  who  gave  his  life  a  ransom  for 
all,  "suffered,  the  just  for  the  unjust,"  to  bring  us  unto 
thee.  I  know  not  what  more  thou  canst  do  in  the  way  of 
mercy.  There  is  much  in  the  way  of  judgment  that  thou 
canst  yet  do !  Thou  canst  scathe  us  with  lightning,  thou 
canst  crush  us  with  thy  thunder!  But  spare  us  yet,  we 
beseech  thee! 

"  O  thou  that  woiild'st  not  have 

One  wretched  shiner  die ; 
Who  died'st  thyself,  my  soul  to  save 

From  endless  misery ; 
Show  me  the  way  to  shun 

Thy  dreadful  wrath  severe  ; 
That  when  thou  comest  on  thy  throne, 

I  may  with  joy  appear." 


320  THE  HOMILIST. 


HOMILY  LIIL 

THE    MEETING    AT    APPII    FORUM    AND    THE    THREE 

TAVERNS. 

And  from  thence,  when  the  brethren  heard  of  us,  they  came  to  meet  us 
as  far  as  Appii  Forum  and  the  Three  Taverns,  whom  when  Paul  saw,  he 
thanked  God,  and  took  courage.  Acts  xxviii,  15. 

The  text  describes  a  beautiful  incident  in  the  journey  of 
Paul  from  Cesarea  to  Rome.  With  the  occasion,  hardships, 
perils,  and  deliverances  of  that  journey  we  are  familiar. 
And  now  it  is  drawing  to  an  end ;  Appii  Forum  and  the 
Three  Taverns  are  reached,  the  former  being  about  fifty  and 
the  latter  thirty-three  miles  distant  from  the  imperial  city. 
At  these  stages  Christian  brethren  from  Eome  meet  and 
salute  the  veteran  soldier  and  prisoner  of  Jesus  Christ.  No 
sooner  does  he  recognize  them  than  he  experiences  a  striking 
elevation  of  soul.  Pausing  in  his  wearying  march  he  offers 
thanks  to  God,  and,  full  of  hope  and  confidence,  advances 
with  a  firm,  elastic  step  to  the  scene  of  his  final  toil  and 
pain.  But  it  is  impossible  to  view  the  text  in  its  connection 
without  feeling  that  it  requires  explanation.  The  advent  of 
these  brethren  does  not  seem  to  be  a  cause  adequate  to  the 
effect  produced.  Paul  found  brethren  in  Puteoli,  but  it  is  not 
said  that  while  there  he  was  the  subject  of  any  such  happy 
influences  as  came  upon  him  at  Appii  Forum  and  the 
Three  Taverns.  What  was  there  in  this  incident  that  it  so 
powerfully  and  beneficially  affected  the  apostle's  mind"? 


THE   MEETING  AT  APPII  FORUM.  321 

.  I.  That  Paul  regarded  it  as  expressive  of  the  sym- 
pathy OF  THE  Christian  Church  in  Rome.  Sympathy  is 
solace  and  help.  Like  the  oil  and  wine  of  the  good  Samar- 
itan, it  heals  and  strengthens.  It  would  be  thoroughly 
appreciated  by  such  a  man  as  Paul ;  he  who  enjoined  upon 
the  Romans  this  duty :  "  Rejoice  with  them  that  do  rejoice, 
and  weep  with  them  that  weep."  Of  this  sympathy  I 
observe,  (1.)  It  was  timely.  Think  of  Paul's  circumstances. 
(2.)  It  was  practical.  It  traveled  further  than  mere  senti- 
ment and  words,  even  thirty-three  and  fifty  miles  of  hard 
road.  (3.)  It  was  noble.  Paul  was  a  prisoner^  but  they 
did  not  despise  "his  chain;"  he  was  a  Christian,  about  to 
answer  for  his  life,  yet  they  dared  to  identify  themselves 
with  him.  And  alas  !  (4.)  It  was  inconstant:  "At  my  first 
answer  no  man  stood  with  me,  but  all  men  forsook  me." 
Now  I  can  well  understand  how  the  arrivals  of  the  warm- 
hearted brethren  from  Rome  would  awaken  the  gratitude 
and  confidence  of  the  jaded  and  captive  apostle. 

II.  That  Paul  regarded  it  as  a  token  of  God's  provi- 
dential CARE.  His  elation  on  these  occasions  implies  a 
previous  corresponding  depression,  produced  in  part,  per- 
haps, by  an  imperfect  realization  of  divine  paternal  care. 
Once  before,  during  the  storm  at  sea,  his  heart  sank  within 
him,  and  now  as  he  draws  near  to  Rome  it  again  fails ;  but 
as  the  angel  who  stood  by  him  in  the  night  season  made 
him  of  good  cheer,  so  the  meeting  at  Appii  Forum  and  the 
Three  Taverns  constrained" him  "to  thank  God  and  take 
courage."  It  assured  him  that  he  was  the  object  of  divine 
solicitude,  and  that,  perilous  as  his  circumstances  were,  all 

The  Homilist.  21 


322  THE  HOMILIST. 

was  well.  But  how  trivial  is  the  event  mentioned !  Not 
in  the  estimation  of  faith.  It  indicated  the  hand  of  God. 
The  cloud  seen  by  the  servant  on  Carmel  was  in  itself  a 
little  thing,  but  it  was  of  great  moment  to  Elijah..-  By  no 
means  could  Paul  be  more  effectually  cheered  than  by  a 
vivid  realization  of  God's  care  for  him.  "  If  God  be  for  us 
who  can  be  against  us  ?" 

III.  That  Paul  regarded  it  as  prophetic  of  the  uni- 
versal TRIUMPH  OF  Christianity.  Doubtless  the  chief 
cause  of  the  depression  to  which  I  have  alluded  was  the 
existence  in  Paul's  mind  of  gloomy  apprehensions  in  refer- 
ence to  the  Gospel.  The  Jews  had  persecuted  him  to  the 
uttermost ;  he  was  deprived  of  his  liberty ;  his  life  was  in 
jeopardy.  Alas  for  the  infant  Churches  he  had  planted ! 
alas  for  the  progress  of  the  word  of  life !  He  had  hoped  to 
see  the  religion  of  the  cross  firmly  established  in  the  earth 
before  he  fell  asleep,  but  now — what  ?  Lo  !  brethren,  gen- 
uine Christians  arrive  from  Rome.  Rome  !  the  city  of  the 
Caesars ;  the  mistress  of  the  world,  whose  influence  was 
world-wide ;  the  Gospel  has  taken  firm  hold  on  Rome^  and 
from  thence  it  shall  diffuse  itself  to  the  ends  of  the  earth  ! 
Such  was  the  thought  which  I  believe  the  arrival  of  these 
brethren  brought  vividly  before  the  mind  of  Paul;  and 
under  its  influence  "he  thanked  God  and  took  courage." 
He  could  not  serve  the  Gospel  better  than  he  did  during 
those  "  two  whole  years  "  which  he  spent  in  "  preaching  the 
kingdom  of  God  and  teaching  those  things  which  concern  the 
Lord  Jesus  Christ." 

The  subject  teaches  us  further, 


THE   USE   OF   CHRISTIANITY.  823 

(1.)  That  the  most  eminent  of  God's  servants  may  be 
discouraged.  (2.)  That  God  will  opportunely  interfere  in 
their  behalf  (3.)  That  such  interpositions  should  work  in 
them  gratitude  and  confidence. 


HOMILY  LIY. 

THE    USE    OF    CHRISTIANITY. 

"When  thou  wast  young,  thou  girdedst  thyself,  and  walkedst  whither 
thou  wouldest ;  but  when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee,  aad  carry  thee  whither  thou  wouldest 
not.  This  spake  he,  signifying  by  what  death  he  should  glorify  God. 
And  when  he  had  spoken  this,  he  saith  unto  him,  Follow  me,  etc. 
John  xxi,  18-23. 

These  words  are  part  of  an  interesting  conversation 
which  Christ  had  with  Peter  after  his  resurrection  from  the 
dead.  In  the  fourteenth  verse  we  are  told  that  this  was  the 
third  time  of  his  appearing  to  his  disciples.  He  had 
appeared  before  to  the  women,  to  Cephas,  and  to  James, 
and  to  the  two  disciples  on  the  way  to  Emmaus.  The  Sea 
of  Tiberias  was  the  scene  where  he  now  displayed  himself; 
a  sea  whose  restless  surface  and  whose  silent  shores  had 
often  felt  his  presence  and  witnessed  his  miracles. 

I  shall  use  the  incident  before  us  to  illustrate  the  true 
service  of  Christianity  to  man.  Perhaps  there  is  no  ques- 
tion so  generally  discussed,  in  such  a  variety  of  forms,  and 
for  such  different  purposes,  and  upon  which  such  a  diversity 
of  opinion  prevails,  as  this :  "  Of  what  real  service  is 
Christianity  to  man?"  There  are  three  classes,  I  conceive, 
who  are  grossly  wrong  on  this  question: 


324  THE  HOMILIST. 

First.  Those  who  maintain  that  it  is  a  positive  injwy. 
There  are  many  who  aver,  by  significant  and  plausible 
insinuations,  as  well  as  by  broad  and  bold  statements,  that 
Christianity  has  injured  rather  than  benefited  the  race. 
They  tell  us  how  it  has  warped  the  judgments  of  men,  and 
nurtured  morbid  sentimentality;  how  it  has  sectionized 
society,  reared  the  throne  of  spiritual  despotism,  and 
served  the  ends  of  superstition,  priestcraft,  and  tyranny. 
They  point  us  to  the  inquisitions,  prisons,  and  stakes  of 
past  ages,  and  to  the  property  that,  in  its  holy  name,  is 
now  wrung  from  the  blood  and  sinews  of  the  toiling  popu- 
lation. 

Secondly.  Those  who  maintain  that  it  is  one  of  the  many  ele- 
vating forces  at  work  in  society.  They  say  it  has  done  some 
good  as  well  as  much  evil ;  that  it  is  generally  of  service  to 
men  in  a  low  stage  of  civilization,  and  that,  like  the  theories 
and  superstitions  of  old  times,  it  has  its  mission,  which  it 
will  fulfill,  and  then,  like  them,  become  obsolete  and  be  left 
behind  as  the  race  advances  in  intelligence  and  manly  virtue. 

Thirdly.  Those  who  maintain  that  it  does  everything  for 
man.  These  say  there  is  nothing  good  in  the  world  but 
Christianity.  No  good  in  nature,  no  good  in  science,  no 
good  in  the  best  feelings  of  man  without  Christianity ;  that 
if  man  has  Christianity  he  needs  nothing  more;  it  does 
everything  for  him. 

Now  these  conflicting  sentiments  suggest  the  propriety, 
and  urge  the  necessity,  of  raising  the  question :  "  Of 
what  real  use  is  Christianity  to  man]"  The  incident 
before   us  will  supply  a   twofold   answer — ^negative  and 

AFFIRMATIVE : 


THE   USE   OF  CHRISTIANITY.  325 

I.  The  incident  suggests  that  Christianity  does  not 

COUNTERACT  THE  NATURAL  CHANGES  TO  WHICH  MAn's  PHYSI- 
CAL LIFE  IS  SUBJECT.  "  Wheii  thou  wast  young,  thou 
girdedst  thyself  and  walkedst  whither  thou  wouldest ;  but 
when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy  hands, 
and  another  shall  gird  thee."  Peter,  notwithstanding  his 
defects,  was  a  genuine  disciple  of  Christ.  Christianity  had 
penetrated,  fired,  and  transmuted  his  nature;  yet  notwith- 
standing this  Christ  foretells  that  he  should  experience  the 
natural  decay  of.  old  age.  The  Christianity  in  Peter^s  soul 
would  not  prevent  time  wearing  out  his  body.  It  is  difficult 
to  conceive  of  a  more  solemn  idea,  as  to  the  effect  of  age, 
than  that  which  our  Saviour  here  represents.  Christ 
teaches  that  age  incapacitates  man  from  executing  his  voli- 
tions. This  is  slavery.  To  have  a  strong  desire  to  do  a 
thing,  without  the  executive  power,  is  the  veriest  vassalage. 
If  a  man  is  bound  in  chains  and  inclosed  in  a  prison,  yet  has 
no  desire  to  walk  abroad,  he  is  no  slave.  The  paralytic 
that  was  brought  to  Jesus  is  the  true  picture  of  a  slave. 
He  had  the  will  to  ply  his  members  and  move  his  muscles, 
but  he  could  not.  This,  Christ  here  teaches,  is  the  effect  of 
age  upon  us.  "When  thou  wast  young,  thou' girdedst 
thyself,  and  walkedst  whither  thou  wouldest."  Thou  couldst 
ply  the  oar  in  the  water,  roam  the  fields,  and  scale  the 
hills ;  there  was  an  energy  in  thy  limbs,  a  flexibility  in  the 
movements  of  thy  young  frame,  by  which  thou  couldst 
readily  execute  thy  desires.  "But  when  thou  shalt  be  old," 
etc.  Age  leaves  the  will  in  vigor,  but  steals  away  the 
executive  power.  Now,  Christianity  will  not  prevent  this 
natural  effect  of  age.     It  will  not  prevent  the  bloom  fading 


326  THE  HOMILIST. 

from  the  cheek,  the  brightness  passing  fronn  the  eye,  the 
strength  from  dying  out  of  the  limb.  It  allows  nature  to 
take  its  course.  Christianity  neither  offers  resistance  to  the 
regular  course  of  nature,  nor  an  atonement  for  her  viola- 
tions. 

This  fact  shows  three  things  : 

First.  It  shows  that  physical  sufferings  are  no  criteria 
for  individual  moral  states.  Some  of  the  best  of  men 
are  the  greatest  sufferers.  Some  of  the  most  useful  die 
in  the  zenith  of  life,  and  in  the  midst  of  usefulness.  A 
rankling  thorn  in  the  flesh  is  consonant  with  the  piety  of  an 
apostle. 

Secondly.  It  shows  that  Christianity  respects  the  ordinances 
of  nature.  However  deeply  you  may  drink  into  the  spirit  of 
Christianity,  however  consecrated  you  may  be  to  its  service, 
if  you  rebel  against  nature  you  must  suffer. 

Thirdly.  It  shows  that  if  the  disciples  of  Christ  would  be 
physically  happy  they  must  attend  like  other  men  to  physi- 
cal laws.  If  you  are  in  want  of  physical  comforts  it  is 
of  no  use  for  you  to  sing,  "The  Lord  will  provide,"  and 
sit  down  in  indolence  and  sloth. 

II.  The  incident  suggests  that  Christianity  does  not 

GUARD  A  MAN  FROM  THE  SOCIAL  OPPRESSIONS  OF  LIFE.     "  When 

thou  shalt  be  old,"  etc.  It  is  here  foretold  that  Peter 
should  die  of  crucifixion.  His  hands  should  be  stretched 
forth,  his  arms  would  be  extended  on  a  cross,  and  he  would 
be  led  to  a  death  of  violence  at  which  his  nature  would 
revolt.  About  forty  years  after  this  Peter  died  a  martyr. 
His  Christianity  did  not  deliver  him  from  the  malice  of 


THE   USE   OF   CHRISTIANITY.  327 

men,  the  storm  of  persecution,  and  the  agonies  of  a  martyr's 
death.  Christianity  promises  us  no  escape  from  the  oppo- 
sition of  wicked  men ;  indeed,  it  teaches  us  to  expect  it. 
It  teaches  us  that  they  who  live  righteously  "  must  suffer 
persecution."  "  Marvel  not  if  the  world  hate  you,"  etc. 
The  world  has  ever  persecuted  its  best  men.  This  fact 
shows, 

First,  That  Christianity  can  do  without  the  favor  of  the 
world.  It  does  not  require  or  authorize  its  disciples  in  the 
slightest  degree  to  compromise  their  principles  in  order  to 
gain  the  patronage  of  mankind,  but  to  carry  them  out  in  all 
their  fullness  and  force,  even  though  it  cause  the  world  to 
be  in  arms. 

Secondly.  That  Christianity  can  do  without  the  lives  of 
its  most  devoted  disciples  rather  than  without  their  fidelity. 

III.  The  incident  suggests  that  Christianity  does  not 
SOLVE  THE  speculative  PROBLEMS  OF  LIFE.  "Peter,  sceiug 
him,  saith  to  Jesus,  Lord,  and  what  shall  this  man  do?" 
As  if  he  had  said.  Why  am  I  thus  to  be  dealt  with?  What 
is  to  become  of  him  (John?)  is  he  to  be  crucified  also,  or  will 
he  be  allowed  to  live  the  natural  term  of  life?  To  this 
question  Jesus  replies  :  "  What  is  that  to  thee?"  There  are 
many  questions  which  the  events  of  life  force  upon  us,  to 
which  Christianity  offers  no  response.  Why  are  we  in 
such  suffering,  while  others  who  contemn  our  principles  and 
despise  our  God  are  exempt  from  trials?  Why  are  our 
lives  cut  short  while  we  have  much  work  to  do  ?  Why  are 
we  allowed  such  scope  and  facilities  for  working  in  our 
world  when  we  have  so  little  time?     Why  are  our  princi- 


828  THE   IIOMILIST. 

pies  so  tardy  in  their  progress  ?  Why  are  events  allowed 
to  spring  up  which  check  their  advancement?  Such  ques- 
tions as  these  arise,  and  to  them  Christianity  makes  no 
reply.  The  only  word  she  says  to  the  querist  is,  "What 
is  that  to  thee  ?"  There  are  good  reasons  why  Christianity 
is  silent  upon  such  questions  : 

First.  The  encouragement  of  these  questions  would  strength- 
en the  speculative  tendency,  rather  than  improve  the  heart. 
One  answer  would  lead  to  another  question,  and  so  on 
interminably. 

Secondly.  An  answer  to  such  questions  would  create  emo- 
tions  that  would  paralyze  moral  action.  Suppose  we  knew 
what  would  happen  to  us  and  our  children  in  coming  years  ; 
where  we  should  spend  our  eternity ;  who  would  go  to 
hell,  etc. ;  would  not  the  feelings  that  such  knowledge  wowld 
create  be  likely  to  check  all  the  free  and  healthy  action  of 
the  soul? 

Thirdly.  An  answer  to  the  questions  would  multiply  the 
forces  that  divert  us  from  practical  godliness.  They  would 
lead  us  to  the  realm  of  boundless  speculation. 

IVi    The   incident    suggests   that   Christianity   does 

NOT     INVEST     us     WITH     AN     INFALLIBLE     JUDGMENT     IN     THIS 

LIFE  :  "  Then  went  this  saying  abroad  among  the  brethren," 
etc.  The  disciples  fell  into  a  wrong  interpretation  of  our 
Saviour's  meaning.  Christianity  does  clear  and  strengthen 
the  human  judgment,  and  furnish  it  with  certain  great  truths 
to  guide  it  in  its  investigation,  but  it  does  not  render  it 
infallible.  The  dogma  of  human  infallibility  in  the  Church 
is  a  wicked  invention  and  a  withering  bane.     The  clergy 


THE   USE   OF   CHRISTIANITY.  329 

who  claim  it  grow  into  heartless  tyrants;  the  laity  who 
bow  to  it  become  bondsmen  and  serfs.  The  brethren 
made  this  mistake. 

But  while  the  incident  suggests  that  Christianity  does  not 
these  things,  it  also  suggests  on  the  positive  side : 

I,  That  it  enlists  Christ's  interest  in  the  history 
OF  his  disciples.  What  an  interest  did  Christ  display  in 
the  history  of  his  disciples,  both  before  and  after  his  resur- 
rection !  He  ever  sought  to  impress  upon  their  minds  that 
there  was  the  closest  spiritual  relationship  subsisting  be- 
tween them  and  him,  that  he  was  vitally  identified  with 
them.  He  calls  them  his  brethren,  and  teaches  that  kind- 
ness shown  to  them  he  regards  as  shown  to  him.  And 
what  an  interest  did  he  show  now  in  foretelling  the  events 
of  Peter's  life,  and  preparing  him  to  meet  them  !  No  truth 
in  the  New  Testament  is  more  manifest  than  this,  that 
Christ  feels  the  greatest  interest  in  his  disciples.  His  con- 
versation with  them  the  night  on  which  he  was  betrayed 
shows  how  deeply  his  heart  was  with  them.  Is  not  this 
something?  Is  it  nothing  to  enlist  the  interest  of  the  Gov- 
ernor of  the  universe  in  our  history  1      . 

First.  Having  his  interest,  you  have  the  interest  of  one 
who  knows  the  whole  of  the  present,  past,  and  future  of  yovr 
inner  and  outer  life.  He  knows  everything  which  is  now 
connected  with  your  being  and  circumstances,  all  that  ever 
has  been,  and  all  that  ever  will  be.  He  sees  you  now  as 
you  will  be  in  some  other  world  ten  thousand  years  to 
come. 

Secondly.  Having  his  interest,  you  have  the  interest  of 


330  THE  HOMILIST. 

one  ivho  has  ample  power  so  to  control  the  events  of  the  out- 
ward  life,  and  supply  the  aspirations  of  the  inward,  as  to 
crown  your  existence  with  perfect  blessedness.  "  He  is  able 
to  do  exceeding  abundantly."  If  Christianity  gives  us  the 
interest  of  such  a  being  as  this,  is  it  not  an  infinite  boon  ] 
What  thought  can  be  more  soul-inspiring  and  uplifting  than 
this,  that  He  "  who  formed  the  earth  by  his  power,  and  gar- 
nished the  heavens  with  his  understanding,"  has  his  heart 
on  mel 

II.  The  incident  suggests  that  it  brings  glory  to  God 
IN  THE  DEATH  OF  ITS  DISCIPLES :  "  This  spake  he,  signifying 
by  what  death  he  should  glorify  God."  Ecclesiastical  his- 
tory testifies  that  Peter  suffered  martyrdom  by  crucifixion 
at  Rome  in  the  reign  of  the  Emperor  Nero,  probably  in  the 
year  65.  It  is  added  that  this  death  and  the  torture  con- 
nected with  it  were  endured  by  the  venerable  apostle  with 
marvelous  patience  and  fortitude ;  and  that,  deeming  him- 
self unworthy  to  die  in  precisely  the  same  manner  and 
posture  as  his  Lord,  he  asked  and  obtained  permission  to  be 
crucified  with  the  head  dovsaiward,  a  posture  which  could 
not  fail  greatly  to  aggravate  the  tortures  of  the  cross. 

But  how  does  the  death  of  a  true  disciple  of  Christianity 
glorify  God"? 

First.  It  illustrates  the  mercy  of  God.  Visit  the  deathbed 
of  a  genuine  disciple  of  Christ ;  mark  the  unruffled  calm- 
ness, the  gratitude,  the  resignation,  and  sometimes  the  tri- 
umphant rapture  which  are  displayed  in  the  midst  of  phys- 
ical anguish  the  most  poignant.  What  are  the  attributes  in 
Kuch  circumstances   but   glorious    illustrations    of  divine 


THE   USE   OF   CHRISTIANITY.  831* 

mercy'?     It   is   mercy  that   thus    raises   and  sustains   the 
spirit  amid  the  mysterious  sufferings  of  dissolution. 

Secondly.  It  illustrates  the  fidelity  of  God.  He  has 
promised  to  be  with  his  people  in  the  last  hour ;  and  when 
you  see  all  this  heavenly  composure  and  triumph  you  feel 
that  he  is  as  good  as  his  word,  for  he  is  there.  Now  is  this 
nothing?  To  glorify  God,  to  illustrate  his  perfections,  is 
the  end  of  creation,  the  generic  duty  of  all  intelligent  beings, 
the  supreme  aim  of  the  holy  in  all  worlds.  Is  it  nothing 
fur  Christianity  to  enable  poor,  depraved,  guilty  man  to  do 
this  even  in  the  agonies  of  death,  to  do  in  death  that  which 
is  the  highest  aim  of  the  highest  seraph  1 

III.  This  incident  suggests  that  it  gives  a  definite 

UNITY  AND  ATTRACTION   TO  ALL   THE    DUTIES   OF  ITS    DISCIPLES, 

What  theories  of  human  duty  ethical  sages  have  pro- 
pounded!  How  voluminous  is  the  code  of  human  laws! 
But  Christianity  reduces  all  duties  to  these  words :  "  Fol- 
low THOU  ME  ;"  "  to  cherish  my  spirit,  tread  in  my  footsteps, 
copy  my  attributes,  constitute  the  totality  of  human  duty 
and  the  perfection  of  the  human  character."  Christianity 
gives  you  duty,  not  in  dry  propositions,  but  in  fascinating 
life ;  not  in  the  life  of  an  angel,  but  in  the  life  of  a  man. 
In  Jesus  Christ  we  see  it  in  the  most  perfect,  the  most 
attractive,  and  the  most  practicable  forms.  Is  this  nothing? 
Is  it  nothing  to  have  all  our  moral  problems  solved,  to  be 
freed  from  cumbrous  codes  and  endless  speculations,  to 
have  "the  whole  duty  of  man"  thus  brought  to  us  in  the 
life  of  a  man  ? 


332  THE  HOMILIST. 


HOMILY  LY. 

THE    CONQUEST    OF    SELF   THE    GREATEST   VICTORY. 

He  that  nileth  his  own  spirit  is  greater  than  he  that  taketh  a  city. 
Proveebs  xvi,  32. 

There  is  a  great  disposition  among  men  to  Aero-worship. 
Not  only  the  history  of  the  past,  but  the  history  of  modern 
times  indicates  that  the  ideal  of  heroism  is  military  bravery. 
Men  who  have  returned  from  the  field  of  battle  have  been 
laden  with  honors  and  welcomed  with  the  highest  ardor  and 
enthusiasm;  but  those  who  have  for  many  years  been  sus- 
taining a  deadly  struggle  with  ignorance  and  vice  in  the 
dark  retreats  of  our  large  towns  have  been  left  to  pursue 
their  great  battle  unnoticed  and  unknown. 

Now,  while  admiring  in  some  respects  the  heroism  that 
has  shed  its  blood  for  home  and  country,  we  learn  from 
this  passage  that  there  is  a  higher  order  of  heroism  than 
that  which  is  based  upon  military  distinction;  there  is  a 
nobler  courage  than  that  which  can  encounter  physical  dan- 
ger ;  there  is  a  grander  warfare  than  that  of  arms. 

1.  This  conquest  of  self  implies  that  there  is  a  ruling 
power  implanted  in  man,  by  which  he  was  intended  to  gov- 
ern his  own  spirit.  This  is  reason,  conscience,  etc.  2.  It 
implies  that  the  spirit  of  man  is  in  a  state  of  anarchy,  that 
it  will  not  be  ruled;  that  there  are  certain  insurrectionary 
forces  which  rise  up  in  rebellion  against  this  ruling  power. 
"  There  is  a  law  in  the  members  warring  against  the  law  of 


CONQUEST  OF  SELF  THE  GREATEST  VICTORY.  333 

the  mind."  3.  It  implies  that  personal  religion  is  self -subju- 
gation. By  the  influence  of  grace  bestowed  through  Jesus 
Christ  man  is  enabled  to  rule  himself.  The  passions  are  sub- 
dued, the  revolt  in  man's  nature  is  quelled,  reason  and  con- 
science are  reinstated  in  their  throne,  harmony  and  order  are 
established.  The  passions,  which  once  governed  with  an  iron 
sway,  now  obey ;  reason,  which  once  was  a  slave,  resumes 
her  rightful  authority.  Thus  the  Christian  is  a  king  as 
well  as  .a  priest.     He  is  made  "  more  than  a  conqueror P 

I.   The  conquest  of  the  heart  is  greater  than  that 

OF      A     CITY,     BECAUSE      THE      ENEMY      IS      MORE      POWERFUL. 

(1.)  To  rule  the  spirit  is  to  overcome  the  strongest  im- 
pulses of  our  nature,  which  were  intended  to  be  servants, 
but  have  usurped  the  position  of  masters.  These  are  am- 
bition, avarice,  pride,  the  love  of  distinction,  the  thirst  for 
power  and  fame,  the  desire  for  sensual  indulgence,  the  spirit 
of  emulation,  rivalry,  or  retaliation,  etc.  These  have 
usurped  the  throne  of  dominion  in  man's  nature.  They 
have  ruled  the  intellect,  the  conscience,  and  the  life ;  yea, 
they  have  been  the  sovereigns  of  the  world  in  every  age. 
(2.)  This  foe  is  strengthened  by  habit.  Our  perverse 
tendencies,  by  repeated  indulgence,  become  deeply  rooted 
habits.  Habits  are  chronic  diseases  of  the  mind.  They 
can  be  removed  only  by  a  painful  kind  of  moral  amputa- 
tion. The  right  eye  must  be  plucked  out,  the  right  hand 
cut  off.  What  a  foe  to  conquer  is  habit!  Reason  may 
protest,  conscience  may  reproach  and  condemn,  the  spirit 
may  groan  beneath  its  power ;  but  there  it  sits,  bidding  de- 
fiance to  our  best  energies.     (3.)  This  foe  is  strengthened 


334  THE    HOMILIST. 

by  prejudice.  When  a  sinful  heart  is  arraigned  before  the 
bar  of  conscience  it  calls  in  great  pleaders  for  its  defense. 
It  justifies  its  sin  by  appealing  to  antiquity,  to  great  names, 
to  the  custom,  fashion,  and  social  usages,  etc.  (4.)  This 
foe  is  reinforced  by  self-interest.  The  most  serious  ques- 
tions are  viewed  only  in  the  light  of  the  shop  window ;  the 
most  weighty  concerns  are  attended  to  only  as  they  affect 
our  secular  interests.  The  solemn  obligations  of  religion 
are  considered  when  there  is  nothing  to  do,  when.it  will 
involve  no  sacrifice  of  ease  and  comfort,  when  Christianity 
doffs  the  garb  of  the  fisherman,  is  clothed  in  purple  and  fine 
linen,  and  becomes  a  mere  conventional  usage  or  an  ele- 
ment of  respectability.  "  I  have  bought  a  piece  of  ground, 
and  I  must  needs  go  and  see  it.  I  pray  thee  have^  me  ex- 
cused." (5.)  This  foe  is  backed  by  the  spirit  of  the  world, 
by  popular  opinion,  by  social  usages  and  customs,  and  by 
the  agency  of  Satan.  This  foe,  thus  sustained,  is  like  an 
enemy  in  ambush,  watching  its  opportunity  to  betray  and 
ensnare.  ITow  very  few  conquer  compared  with  the  hosts 
that  are  enslaved  ! 

II.    The    conquest    of    the    heart   is    greater   than 

THAT  OF  A  CITY  BECAUSE  THE  CONFLICT  IS  MORE  DIFFI- 
CULT. (1.)  The  city  may  be  taken  by  force.  Not  so  the 
heart.  No  array  of  force  can  coerce  man's  will^  or  remove 
one  error.  Truth  and  argument  alone  can  do  this.  God 
himself  will  not  coerce  the  mind  to  love.  He  appeals  to 
us  by  the  force  of  truth  and  the  tenderness  of  love.  "  Come 
now,  let  us  reason  together."  Force  has  often  been  tried ; 
but  the  history  of  the  rack,  the   stake,  and  the  dungeon 


CONQUEST   OF   SELF  THE   GKEATEST  VICTOKY.   835 

proves  that  man's  spirit  is  far  beyond  the  reach  of  such 
agencies,  and  can  be  influenced  only  by  motives.  (2.)  The 
city  may  be  taken  by  skill  or  science.  Not  so  the  heart. 
Here  the  profoundest  accomplishments  and  the  richest 
stores  of  knowledge  are  of  little  avail ;  science  may  bring 
the  elements  of  nature  into  subjection;  it  may  tame  the 
ferocious  beasts  of  the  forest ;  it  may  harness  the  winds 
and  make  the  lightning  our  messenger ;  but  it  cannot  sub- 
due the  heart.  There  may  be  the  highest  intelligence  in 
the  lowest  homes  of  corruption ;  genius  and  animalism  may 
coexist  in  the  same  breast ;  the  lamp  of  poetry  may  some- 
times shine  in  the  very  sepulcher  of  spiritual  death;  learn- 
ing has  oft  rendered  a  corrupt  heart  only  more  deadly  and 
destructive  in  its  influence.  (3.)  Applause  and  emulation 
will  impel  men  in  taking  a  city,  but  there  is  neither  for  the 
conquest  of  the  heart.  In  this  silent  struggle  there  is  no 
admiring  multitude  looking  on.  There  are  no  martial 
strains,  no  banners  floating  o'er  "armed  towers,  no  glittering 
ranks,  no  battle  shout  to  inspire  the  solitary  combatant  with 
courage.  For  him  there  are  no  stars  and  wreaths.  No 
poet's  song  extols,  no  ardent  voices  applaud  the  bravery  of 
him  who  has  conquered  himself  (4.)  The  prospect  of 
worldly  distinction  will  animate  him  who  takes  the  city, 
but  not  the  conqueror  of  the  heart.  He  can  expect  no 
earthly  distinction;  his  name  is  not  enrolled  among  the 
world's  heroes.  No  page,  no  monument  records  his  tri- 
umph. Time  w^as  when  those  noble  conquerors,  who, 
through  faith,  subdued  kingdoms,  stopped  the  mouths  of 
lions,  quenched  the  violence  of  fire,  waxed  valiant  in  fight, 
and  turned  to  flight  the  armies  of  the  alien?,  had  trial  of  cruel 


336  THE   HOMILIST. 

mockings  and  scourgings,  of  bonds  and  imprisonment. 
"  They  were  stoned,  sawn  asunder,  tempted,  were  slain  with 
the  sword,"  etc.  Even  now  the  man  who  conquers  himself 
has  sometimes  to  bear  the  look  of  pity  and  the  charge  of 
fanaticism.  The  pentecostal  inspiration  was  ascribed  to 
"  new  wine ;"  Paul  was  pronounced  "  mad,"  and  Christ  was 
deemed  at  one  time  by  his  relatives  a  fanatic. 

III.  The  conquest  of  the  heart  is  greater  than  that 

OF  A  city,  because  THE  VICTORY  IS   MORE   NOBLE.       (1.)    The 

conquest  of  the  city  develops  the  worst  principles  and  feel- 
ings, that  of  the  heart  subdues  them.  In  the  former  there  is 
the  lust  of  power,  the  pride  of  victory.  There  are  also  the 
humiliation  of  defeat,  the  bitterness  of  disappointment  and 
subjection,  truth  suppressed,  hatred  and  revenge.  In  the 
latter  there  are  peace  and  joy ;  the  happiness  of  having 
trampled  down  all  unbelief  and  pride ;  the  ennobling  influ- 
ence of  purity,  benevolence,  and  hope.  It  is  the  joy  of  na- 
ture, when  the  tempest  passes,  leaving  a  brighter  sky,  a 
more  balmy  air,  and  a  soil  refreshed.  It  is  the  joy  of  the 
bondsman,  when  just  liberated  from  his  chains,  tasting  the 
delights  of  freedom.  (2.)  The  conquest  of  a  city  is  a  scene 
of  sorrow  and  desolation ;  the  conquest  of  the  heart  is  a 
source  of  blessedness.  The  former  is  a  spectacle  of  horror. 
Homes  and  temples  are  enveloped  in  flames;  the  peaceful 
streets,  where  only  sounds  of  industry  were  heard,  are  filled 
with  slaughter  and  blood,  with  the  cries  of  the  wounded, 
and  the  groans  of  the  dying ;  the  goi'geous  palace  is  pillaged ; 
the  treasures  of  the  great  are  plundered,  and  every  age,  sex, 
and  rank  are  plunged  into  indiscriminate  massacre  and  ruin. 


CONQUEST  OF  SELF  THE  GREATEST  VICTORY.   337 

But  he  who  conquers  his  own  heart  becomes  a  center  of 
influence  for  good.  He  makes  the  widow's  heart  to  sing 
for  joy.  He  secures  the  blessmgs  of  them  that  were  ready 
to  perish.  He  weeps  for  them  that  weep.  He  cheers  the 
disconsolate,  counsels  the  wandering,  ministers  to  the  indi- 
gent, and  lightens  the  burdens  of  the  oppressed.  That  heart 
becomes  a  well  of  water,  sending  forth  streams  to  invigor- 
ate the  fainting  spirits  around.  (3.)  The  conquest  of  the 
heart  introduces  a  reign  of  freedom  ;  that  of  the  city  may 
only  enthrone  a  tyrant.  Man  is  in  a  state  of  bondage. 
Christianity  comes  to  set  him  free !  "  If  the  Son  make 
you  free,  ye  shall  be  free  indeed."  (4.)  The  conquest  of 
the  heart  is  associated  with  the  highest  dignity ;  the  taking 
of  the  city  with  the  deepest  brutality  and  degradation.  Ah ! 
how  many  have  taken  cities  who  have  never  conquered 
themselves !  They  could  control  and  discipline  armed 
legions,  but  were  powerless  within.  They  gave  laws  to 
provinces  and  states,  yet  were  slaves  at  home.  Beneath 
that  breast,  decorated  with  many  stars,  was  a  heart  that 
bade  defiance  to  the  voice  that  made  a  continent  tremble. 
Conquer  yourselves,  and  you  will  do  more  than  Washing- 
ton, Napoleon,  and  Wellington  ever  did. 

IV.  The  conquest  of  the  heart  is  greater  than  that 

OF  A  CITY,  because  THE  PRIZE  IS  MORE  GLORIOUS.    (1.)  Their 

spoil.  The  one  gains  a  city,  the  other  wins  heaven — the 
soul's  immortality — with  all  the  honors  and  distinctions  of 
the  redeemed  state.  (2.)  Their  applause.  The  one  secures 
the  fickle  applause  of  the  multitude,  embittered,  too,  by 
much  detraction  and  envy ;  the  other  wins  the  applause  of 

Tlie  Honiilisf.  22 


338  THE   IIOMILIST. 

angels  and  the  redeemed  Church,  with  the  public  approval 
of  the  great  King.  "  Well  done,  good  and  faithful  servant," 
etc.  (3.)  The  memorial  of  their  conquests.  The  one  will 
perish.  The  noble  city  will  crumble  away ;  the  bronze  of 
the  marble  statue  will  fall ;  the  glory  of  conquest  will  die  ; 
the  proudest  exploits  of  the  "  brave "  shall  be  forgotten ; 
but  he  who  conquers  himself  will  never  want  a  memorial 
to  record  his  triumph ;  for  the  heart,  subdued  and  won,  will 
by  God's  Spirit  be  raised  from  its  ruins  into  a  new  crea- 
tion, more  glorious  than  the  old  one,  over  which  the  morn- 
ing stars  shall  sing  again,  and  the  sons  of  God  shall  shout 
for  joy.  That  depraved  heart,  now  wrought  into  a  spiritual 
temple,  will  be  an  imperishable  monument  of  the  Christian's 
victory.  While  the  company  of  warriors  bear  the  palm, 
and  sing  the  song  of  victory  in  heaven,  they  ascribe  all  their 
honors  and  glories  to  Him  who  made  them  kings  and 
priests  unto  God,  and  washed  them  from  their  sins  in  his 
own  blood.  (4.)  The  fame  of  the  one  will  perish,  the  in- 
fluence of  the  other  will  live.  Piety  gives  to  its  possessor 
a  twofold  immortality.  His  spirit  inherits  the  blessedness 
of  heaven.  His  influence  survives  his  dissolution,  and  may 
go  down  to  many  generations.  The  Pharaohs  have  perished, 
but  Moses  still  lives.  Ahab,  with  his  courtly  magnificence, 
is  gone;  Elijah  has  survived  him,  though  a  poor  man. 
Babylon,  with  its  monarchs,  its  temples,  its  palaces,  and 
monuments,  has  departed.  Daniel  still  remains.  Piety 
thus  invests  the  humblest  men  with  a  dignity  and  power 
which  may  survive  the  downfall  of  the  proudest  empires, 
and  the  noblest  monuments  of  time!  Ah!  the  time  will 
come  when   mind  will  be   deemed  more  important  than 


CONQUEST  OF  SELF  THE  GREATEST  VICTORY.   339 

matter ;  when  holy  thought  and  virtues  will  be  estimated  a 
higher  wealth  than  acres;  when  the  man  who  conquers  a 
vice,  explodes  a  fashionable  error,  or  d-emolishes  a  debasing 
system,  will  be  deemed  a  nobler  warrior  than  the  man  who 
takes  a  city. 

We  learn  from  this, 

First,  That  moral  courage  is  higher  than  physical.  Peter 
could  smite  off  the  ear  of  the  high  priest's  servant,  but  he 
had  not  the  moral  courage  to  confess  his  Master  to  the 
Jewish  maiden.  Many  are  there  that  walk  up  to  the  can- 
non's mouth,  who  would  be  afraid  to  espouse  a  Gospel  truth 
that  was  unpopular,  or  abandon  an  error  that  was  very 
fashionable. 

Secondly.  This  conjiict  we  must  all  wage.  We  cannot  reach 
heaven  with  hearts  unsubdued ;  and  this  can  be  accomplished 
only  by  repeated  earnest  struggles.  Our  piety  will  con- 
quer our  sin,  or  our  sin  will  overcome  our  piety.  The 
spiritual  and  the  animal,  the  heavenly  and  the  earthly,  can- 
not dwell  in  our  breasts  together. 

Thirdly.  Defeat  in  this  conflict  is  as  disastrous  as  victory 
is  glorious.  Though  this  victory  can  be  achieved  only  by 
the  help  of  God's  Spirit,  this  does  not  supersede  any  exer- 
tion of  our  own.  We  are  called  to  work  because  God 
worketh  within  us.  Let  us  gird  on  the  armor  as  brave 
soldiers  arrayed  in  the  noblest  struggle ;  remembering  that 
we  have  Omnipotence  for  our  helper,  and  a  crown  of  right- 
eousness for  our  prize,  which  the  Lord,  the  righteous  ju^ge, 
will  give  us  at  that  day. 


340  THE  HOMILIST. 


HOMILY   LYI. 

MAN. 

And  the  people  served  the  Lord  all  the  days  of  Joshua,  etc. 
Judges  ii,  6-10. 

This  fragment  of  ancient  history  gives  us  several  facts 
concerning  our  race : 

I.  The  moral  obligation  of  every  member  of  our 
RACE.  "  The  people  served  the  Lord  all  the  days  of  Joshua." 
The  whole  obligation  of  man  may  be  summed  up  in  one 
sentence :  "  Serve  the  LordP  All  creatures  are  the  servants 
of  God,  but  they  serve  him  in  different  ways.  (1.)  Some 
without  a  will.  Inanimate  matter  and  insentient  life  do  so. 
(2.)  Some  with  their  will.  Brutes  do  this :  they  act  with 
their  instinct.  (3.)  Some  against  their  will.  Wicked  men 
and  fallen  angels.  (4.)  Some  by  their  will.  Saints  and 
angels.  To  serve  him  in  this  way  is  the  obligation  of  the 
race.     But  there  is  one  condition  indispensable  to  this,  and 

that  is,  SUPREME  LOVE  FOR  HIM  AS  THE  SOVEREIGN.     This  wiU 

do  two  things  :    First.  Induce  man  to  attain  an  understand- 
ing of  his  law.    Secondly.  Prompt  him  cheerfully  to  obey  it. 

II.  The  SERVICE  of  one  good  man  to  our  race.  "The 
people  served  the  Lord  all  the  days  of  Joshua;"  but  after" 
his  death  came  the  degeneracy.  The  incident  before  u? 
suggests  three  things  :  First.  That  a  man  can  induce  his  race 


MAN.  841 

to  serve  the  Lord.  Joshua  did  so.  Secondly.  That  a  man, 
to  do  this,  must  himself  be  a  servant  of  the  Lord.  Joshua 
Mas  so.  Thirdly.  That  however  useful  a  m.an  may  he  to  his 
race  in  this  respect,  he  must  die.  Joshua  died.  He  "  died, 
being  a  hundred  and  ten  years  old.  And  they  buried 
him,"  etc. 

III.  The  melancholy  succession  of  our  race.  "And 
also  all  that  generation  were  gathered  unto  their  fathers  : 
and  there  arose  another  generation,"  etc.  The  races  in  the 
vegetable  kingdom  have  a  succession ;  the  races  in  the  brute 
creation  have  a  succession ;  but  the  succession  of  our  race 
differs  from  both  in  two  respects :  First.  The  succession 
involves  no  extinction.  When  a  generation  of  trees  die, 
they  are  gone  for  ever ;  when  a  generation  of  brutes  depart, 
they  are  gone  for  ever.  Not  so  with  man  :  he  passes  from 
this  world  to  live  in  another.  The  mighty  generations  that 
are  gone  live  on  some  other  shore.  Secondly.  The  mode 
of  the  succession  involves  a  moral  cause.  We  say  the  mode, 
not  the  fact.  If  the  race  continue  to  multiply  as  now,  the 
limitation  of  the  world's  area  and  provisions  would  require 
a  succession.  This  planet  was  probably  intended  as  a  step- 
ping-stone to  another.  Had  there  been  no  sin,  however, 
instead  of  the  succession  taking  place  through  the  grave,  it 
might  have  been  through  a  "chariot  of  fire,"  as  in  the  case 
of  Elijah. 

IV.  The  degenerating  tendency  of  our  race.  "And 
there  arose  another  generation  after  them,  which  knew  not 
the  Lord."     History  has  many  examples  of  this  tendency. 


342  THE   HOMILIST. 

David,  Peter,  etc.  Every  man's  experience  proves  it.  "  Our 
souls  cleave  to  the  dust."  First.  This  degenerating  ten- 
dency is  often  found  stronger  than  the  most  elevating  influ- 
ences of  truth.  This  generation  fell,  though  the  good  in- 
fluence of  their  ancestors  had  come  down  upon  them. 
Peter  fell  in  the  very  presence  of  Christ.  Secondly.  This 
degenerating  tendency  indicates  the  necessity  of  a  conscious 
reliance  upon  the  gracious  help  of  God.  "Hold  thou  us 
up,"  etc. 


HOMILY  LYII. 

GOD  AND  HIS  UNIVERSE. 

And  it  shall  come  to  pass  iu  that  day,  I  will  hear,  saith  the  Lord,  I  will 
hear  the  heavens,  and  they  shall  hear  the  earth ;  and  the  earth  shall  hear 
the  corn,  and  the  wine,  and  the  oil ;  and  they  shall  hear  Jezreel.  And  I 
will  sow  her  unto  me  in  the  earth ;  and  I  will  have  mercy  upon  her  that 
had  not  obtained  mercy ;  and  I  will  say  to  them  which  were  not  my 
people.  Thou  art  my  people;  and  they  shall  say.  Thou  art  my  God. 
HosEA  ii,  21-23. 

The  prophecies  of  this  book  are  so  thickly  enveloped  in 
figure  as  to  make  the  interpretation  of  some  passages  difficult. 
We  learn,  however,  that  they  were  addressed  to  the  ten 
tribes;  and  under  highly  figurative  representations,  they 
disclose  the  crimes  which  Israel  had  committed,  the  judg- 
ments to  which  it  was  exposed,  and  the  mercy  which  it 
might  still  obtain  by  returning  to  the  one  true  and  living 
God.  The  word  Jezreel  literally  means  "  seed  of  God ;" 
and  taking  it  in  its  etymological  sense,  we  shall  regard  it  as 
designating  the  children  of  God,  in  every  age  and  land. 


GOD   AND   HIS   UNIVERSE.  843 

I.  That  the  operations   of  the  universe  are  under 

THE    intelligent    DIRECTION   OF    THE    GREAT  GOD.       The  Ulll- 

verse  is  here  represented  as  in  action ;  "  The  heavens,"  "  the 
earth,"  "  the  corn,"  "  the  wine,"  and  "  Jezreel,"  all  acting. 
There  is  nothing  stationary;  all  things  are  full  of  labor. 
Creation  is  like  a  flowing  river :  there  is  not  a  particle  at 
rest,  and  all  move  simultaneously  toward  the  boundless. 

Now,  it  is  our  happiness  to  know  that  all  these  operations 
are  presided  over  by  an  Infinite  Intelligence.  The  universe 
is  not  a  self-acting  machine,  left  to  work  itself  out.  The 
great  Machinist  is  ever  with  it,  observing  and  directing 
every  motion.  Read  the  hundred  and  fourth  psalm.  The 
fact  that  God  presides  over  all  the  operations  of  the  universe 
serves  several  important  purposes.  (1.)  To  account  for  the 
unbroken  order  of  nature.  Why  is  it  that  the  ocean  does 
not  overflow  it  boundaries  1  Why  is  it  that  those  massive 
globes  above,  which  move  with  such  terrible  celerity,  swerve 
not  from  their  orbits,  and  come  not  in  collision  ?  etc.  Deny 
the  superintendence  of  an  omnipotent  Being,  and  it  is  unac- 
countable. (2.)  To  impress  us  with  the  sanctity  of  nature. 
He  is  in  all :  the  brightness  of  the  light,  the  beauty  of  the 
lovely,  the  majesty  of  the  grand,  the  support  of  the  feeble, 
the  might  of  the  strong.  No  temple  more  holy  than  nature. 
(3.)  It  serves  to  inspire  us  with  reverence  toward  his 
greatness.     "  How  great  must  he  be  f  etc. 

II.  That  the  operations  of  the  universe  are  gene- 
rally CONDUCTED  UPON  THE  MEDIATORY  PRINCIPLE.       "I  will 

hear  the  heavens,"  etc.  One  part  of  the  universe  is  here 
represented  as  acting  upon  another,  in  order  to  produce, 


344:  THE  HOMILIST. 

under  God,  a  given  result.  In  the  material,  as  well  as  in 
the  spiritual  world,  God  works  out  his  plans  by  secondary 
instrumentalities.  Let  us  look  at  this  mediatory  principle 
in  its  relation  to  man.  (1.)  In  relation  to  him  as  a  material 
being.  How  did  we  receive  these  corporeal  frames  1  Not 
directly.  They  are  the  results  of  instrumentalities  that  have 
been  at  work  for  six  thousand  years.  How  is  this  corporeal 
frame  sustained?  Not  as  the  Israelites  were  sustained  in 
the  wilderness,  by  miracles.  There  are  agencies  employed. 
How  are  they  broken  up  ?  Not  generally  by  a  direct  stroke 
from  God.  No !  There  are  causes.  Look  at  the  principle 
(2.)  in  relation  to  him  as  a  spiritual  being.  How  does 
knowledge  come  to  man?  He  has  teachers.  How,  as  a 
sinner,  is  he  pardoned  1  "  Be  it  known  unto  you,  men  and 
brethren,  that  though  this  man,"  etc.  How  is  he  converted  ? 
God  does  not  call  him  now  as  he  did  Abraham.  There  are 
ministers,  etc. 

III.  That  the  operations  of  the  universe  are  merci- 
fully SUBORDINATED  TO  THE  INTERESTS  OF  THE  GOOD.     "  JcZ- 

reel,"  or  the  children  of  God,  are  here  spoken  of  as  receiv- 
ing from  God  three  things :  (1.)  The  blessings  they  devoutly 
sought.  Jezreel  prayed ;  and  all  nature  is  represented  as 
conveying  its  prayers  to  God.  The  universe  labors  for  the 
man  that  truly  prays.  Prayer  is  answered  not  by  miracle. 
(2.)  The  multiplication  of  their  number.  "  I  will  say  to 
them  which  were  not  my  people,"  etc.  The  strongest  desire 
of  the  truly  good  man  is  to  make  others  good.  This  is  here 
promised.  The  universe  is  working  for  this.  Why  kept 
up?     To  multiply  the  good.     (3.)   The  heightening  of  the 


DAVID'S  LAMENT  OVER  ABSALOM.  345 

sympathy  between  them  and  their  God.  "  I  will  call  them 
my  people,"  etc.  What  privilege  this  !  What  is  the  moral 
end  of  all  the  workings  of  this  wonderful  universe.  To 
multiply  the  good,  and  to  heighten  the  sympathy  between 
them  and  their  Maker. 


HOMILY    LYIII. 

DAVID'S  LAMENT  OVER  ABSALOM  ;    OR,  THE  TEARS  OF 
PARENTAL  LOVE. 

And  the  king  was  much  moved,  and  went  up  to  the  chamber  over  the 
gate,  and  wept :  and  as  he  went,  thus  he  said,  0  my  son  Absalom !  my 
son,  my  son  Absalom !  would  God  1  had  died  for  thee,  0  Absalom,  my 
son,  my  son  !  2  Samtjel  xviii,  33.         ^ 

This  lamentation  of  David  shows  two  things : 

I.  The  force  of  parental  love.  What  ever  could  have 
induced  David  to  have  mourned  the  death  of  such  a  son  as 
this  ?  All  might  have  expected,  that  day,  that  the  news 
would  Tiave  fallen  as  music  on  his  ears.  There  are  two  cir- 
cumstances which  might  have  induced  men  to  have  expected 
this : 

First.  The  corrupt  character  of  Absalom.  In  the  short, 
strange  life  of  Absalom,  we  discover  several  most  depraved 
and  morally  repulsive  attributes  of  character.  There  is 
revenue  (see  chap,  xiii,  28,  29) ;  there  is  vanity  (see  chap. 
XV,  1);  there  is  ambition  (chap,  xv,  4);  there  is  meanness 
(chap.  XV,  5) ;  hypocrisy  (chap,  xv,  7,  8.)  There  is  a  ten- 
dency in  such  attributes  as  these  to  destroy  all  love  for  their 


346  THE  HOMILIST. 

possessor.  Depravity  in  a  wife  is  adapted  to  quench  the 
love  of  a  husband ;  depravity  in  a  monarch  is  adapted  to 
quench  the  love  of  his  people ;  depravity  in  a  son  is  adapted 
to  destroy  the  love  of  the  father.  Yet  David's  love  was  too 
strong  for  this ;  it  clung  to  the  monster. 

Secondly.  The  filial  rebellion  of  Absalom.  He  was  not 
only  corrupt  in  his  character,  but  he  was  a  malignant  op- 
ponent to  his  father,  the  man  whom  he  ought  to  have  loved 
and  obeyed.  He  had  pledged  himself  to  his  father's  ruin. 
His  last  purpose  was  a  purpose  to  deprive  his  sire  of  his 
throne,  his  happiness,  his  life.  David  had  no  greater  en- 
emy in  Israel  than  Absalom.  One  might  therefore  well 
have  thought  that  the  news  of  his  death  would  have  awak- 
ened joy  rather  than  grief.  But  not  so.  So  strong  is  pa- 
rental love. 

II.  The  bitterness  of  parental  love.  What  bitter- 
ness is  in  this  cry :  "  O  Absalom,  my  son !"  etc.  Two 
things  would  give  bitterness  to  David's  feelings  now : 

First.  The  memory  of  his  own  domestic  sins.  David 
was  a  great  poet,  warrior,  and  king ;  but  as  the  head  of  a 
family  there  was  much  in  his  conduct  to  loathe  and  to  dep- 
recate. The  carnality,  the  favoritism,  the  false  tenderness, 
the  want  of  thorough  discipline  which  he  displayed  in  his 
own  family,  were  in  themselves  hemous  vices  and  prolific 
sources  of  domestic  misery.  At  this  moment,  perhaps,  the 
memory  of  his  domestic  sins  terrified  him.  He  might  have 
thought,  0  Absalom !  had  I  done  my  duty  by  thee  in  my 
own  family,  had  I  trained  thee  rightly,  had  I  given  thee  a 
good  example,  such  might  not  have  been  thine  end.     I  blame 


FUNCTION   OF   PERSONAL   CHRISTIANITY.       347 

myself,  etc.     Another  thing  which  would  give  bitterness  to 
David's  grief  over  Absalom  now  would  be, 

Secondly,  His  fear  as  to  his  future  state.  O  where  is 
my  son  Absalom'?  I  have  no  hope  that  such  a  character 
can  have  entered  the  holy  heavens ;  and  0  can  it  be  that 
he  is  lost?  Can  it  be  that  my  son  is  added  to  the  number 
of  the  accursed?  From  this  subject  we  learn:  (1.)  That 
good  men  may  have  mo%t  wicked  children.  Goodness  is 
not  hereditary.  (2.)  These  good  men  may,  nevertheless, 
be  responsible  for  the  wickedness  of  their  children.  Home 
may  be  neglected,  etc.  (3.)  That  good  men  who  neglect 
their  children  will  one  day,  most  likely,  have  to  repent 
their  conduct,  etc. 


HOMILY    LIX. 


THE    TWOFOLD    FUNCTION    OF   PERSONAL    CHRIS- 
TIANITY. 

For  if  we  have  been  planted  together  in  the  likeness  of  his  death,  we 
shall  be  also  in  the  likeness  of  his  resurrection ;  knowing  this,  that  our 
old  man  is  crucified  with  him,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin.  Eomaks  vi,  5,  6. 

"  For  if  we  become  kindred  with  him  by  death  like  unto 
his,  then  we  shall  also  be  kindred  with  him  by  a  resurrec- 
tion ;  for  we  know  this,  that  our  old  man  is  crucified  as  he 
was,  that  the  body  of  sin  might  be  destroyed,  in  order  that 
we  should  no  longer  serve  sin."  Such  is  Stuart's  render- 
ing, and  it  certainly  makes  the  apostle's  idea  more  clear  than 
it  appears  in  our  own  version.     The  subject  of  these  words 


348  THE  HOMILIST. 

is  the  twofold  function  of  personal  Christianity,     It  has  a 
crucifying  and  a  resurrection  work. 

I.  The  crucifying  function  of  personal  Christian- 
ity. When  Christianity  enters  a  man  it  crucifies  a  some- 
thing in  him  ;  and  what?  (1.)  Not  any  of  his  native  facul- 
ties or  sensibilities.  It  energizes,  refines,  and  develops 
these.  (2.)  Not  any  of  the  ties  of  his  moral  obligations. 
Christianity  does  not  remove  man  from  under  the  law;  it 
neither  annuls  nor  relaxes  his  moral  obligations.  On  the 
contrary  it  gives  a  stronger  revelation  of  duty  and  mightier 
motives  to  obey.  What  then  does  Christianity  crucify, 
"  The  old  man."  By  "  the  old  man"  he  means  the  corrupt 
character.  Why  does  he  call  this  corrupt  character  "  the 
old  man*?"  Not  because  it  is  the  original  character  of 
humafiity.  This  is  not  true.  The  first  character  of  humanity 
was  a  holy  one.  But  because  it  is  the  first  character  of  indi- 
vidual men.  Account  for  it  as  you  will,  the  first  character 
which  every  individual  man  possesses  is  a  depraved  one. 
Hence  the  depraved  character  is  "  the  old  man."  It  is  this 
"  old  man,"  with  its  "  corruptions  and  lusts,"  with  its  per- 
verted views,  affections,  and  principles,  that  Christianity 
crucifies.  The  fact  that  the  apostle  compares  the  process  of 
destroying  "  this  old  man"  to  the  crucifixion  of  Christ,  sug- 
gests three  thoughts  :  First.  That  it  is  a  painful  process. 
The  death  of  crucifixion  was  one  of  the  most  excruciating 
that  the  cruelty  of  the  most  malignant  spirit  could  devise. 
To  destroy  old  habits,  gratifications,  etc.,  is  a  painful  work. 
It  is  as  the  cutting  off  a  limb,  the  plucking  out  of  an  eye, 
etc.    Secondly.  It  is  a  protracted  process.     No  wound  was 


FUNCTION  OF  PERSONAL  CHRISTIANITY.       849 

inflicted  upon  the  most  vital  part,  that  the  agony  might  be 
perpetuated.  The  agonized  life  gradually,  drop  by  drop, 
ebbed  away.  "  The  old  man "  cannot  be  killed  at  once. 
There  is  nothing  so  hard  to  die  as  sin.  An  atom  may  kill 
a  giant,  a  word  may  break  the  peace  of  a  nation,  a  spark 
burn  up  a  city  ;  but  it  requires  earnest  and  protracted  strug- 
gles to  destroy  sin  in  the  soul.  No  man  grows  virtuous 
in  a  day.  Thirdly.  It  is  a  voluntary  process.  The  work  is 
likened  to  the  crucifixion  of  Christ,  and  his  crucifixion  was 
voluntary.  The  other  malefactors  could  not  avoid  their 
doom.  Christ  could.  He  could  have  freed  himself  by  a 
simple  volition.  He  had  power  to  lay  down  his  life,  etc. 
No  one  could  have  crucified  him  contrary  to  his  own  will. 
It  is  so  with  the  crucifixion  of  "  the  old  man."  No  one 
could  do  it  for  us.  No  one  can  do  it  either  without  our 
consent  or  against  it.  If  "  the  old  man"  is  to  be  crucified 
we  must  nail  him  to  the  cross. 

II.  The  resurrection  function  of  personal  Chris- 
tianity. "  We  shall  be  also  in  the  likeness  of  his  resur- 
rection." Two  ideas  are  here  suggested:  First.  That 
the  spiritual  life  of  a  Christian  is  a  divinely  produced  life. 
"  None  but  God  can  raise  the  dead,"  etc :  Secondly.  That 
the  spiritual  life  of  a  Christian  is  glorious.  How  glorious 
was  the  resurrection  body  of  Christ!  Rev.  i,  13-18. 
"We  shall  be  like  him,"  etc. 

The  subject  teaches  us  (1.)  the  value  of  evangelical  re- 
litrion,  which  is  to  destroy  in  man  the  bad,  and  the  bad  only, 
and  to  revive  the  good;  (2.)  the  test  of  evangelical  religion, 
which  is  dying  unto  sin  and  living  unto  holiness. 


850  THE  HOMILIST. 


HOMILY  LX. 

DAVID  AND   GOLIATH:    A  TRUE   SPIRIT,  THE  PLEDGE 
OF  VICTORY  IN"  THE  BATTLE  OF  LIFE. 

Then  said  David  to  the  Philistine,  Thou  comest  to  me  with  a  sword, 
and  with  a  spear,  and  with  a  shield ;  but  I  come  to  thee  in  the  name 
of  the  Lord  of  hosts,  the  God  of  the  armies  of  Israel,  whom  thou  hast 
defied.  1  Samuel  xvii,  45. 

We  may  look  at  Goliath  and  David,  as  they  figure  in 
this  strange  fragment  of  history,  as  illustrating  the  forms, 
spirit,  weapons,  and  destiny  of  the  great  moral  antagonists 
of  our  world,  good  and  evil. 

First.  These  two  men  give  us  a  j^icture  of  the  forms  of 
good  and  evil.  Evil  in  our  world  is  like  Goliath,  of  gigantic 
stature,  immense  energy,  and  imposing  aspect.  It  is  a  Co- 
lossus. Good  in  our  world  is  like  David  in  its  appearance, 
small,  weak,  and  insignificant ;  possessing  nothing  to  which 
the  world  attaches  the  idea  of  strength  or  glory.  So 
it  appeared  in  Christ :  "  He  was  as  a  root  out  of  a  dry 
ground." 

Secondly.  These  two  men  give  us  a  picture  of  the  spirit 
of  good  and  evil.  The  spirit  of  evil,  like  that  of  Goliath,  is 
proud,  contemptuous,  malignant.  The  spirit  of  good,  like 
that  of  David,  is  that  of  humble  trust  and  dependence  upon 
God. 

Thirdly.  These  two  men  give  us  a  picture  of  the  weapons 
of  good  and  evil.  Evil,  like  Goliath,  has  many  and  power- 
ful weapons  to  fight  its  battles.     Like  Goliath  it   is  full- 


DAVID   AND   GOLIATH.  351 

armored.  Armies  and  navies  are  on  its  side.  The  weapons 
of  good  care  of  the  simplest  kind ;  the  sling  and  stone  of 
David  would  symbolize  them.  "The  weap(3ns  of  our 
warfare,"  etc. 

Fourthly.  These  two  men  give  us  a  picture  of  the  ultimate 
destinies  of  good  and  evil.  Goliath,  notwithstanding  his 
great  strength,  proud  vauntings,  and  mighty  weapons,  was 
slain,  and  his  body  given  to  the  fowls  of  heaven  and  the 
beasts  of  the  earth.  So  it  will  be  with  evil.  Like  the 
image  in  the  monarch's  vision,  the  little  stone  of  truth  shall 
shiver  it  into  atoms.  The  end  of  truth  will  be  like  that  of 
David,  triumphant  and  progressive  in  honor  and  influence 
in  the  empire  of  God. 

But  the  subject  on  which  at  present  we  would  fasten 
attention  is  :  A  true  spirit  the  pledge  of  victory  in  the  battle 
of  life.  Life  is  a  battle.  Physical  life  is  a  battle  against 
danger  and  disease ;  intellectual  life  is  a  battle  against  igno- 
rance and  error;  moral  life  is  a  battle  against  selfishness 
and  wrong.  He  who  has  not  felt  life  to  be  a  battle  has  not 
woke  up  as  yet  to  the  reality  of  existence.  Now  a  true 
spirit  alone  will  make  us  victorious  in  this  battle. 

From  the  passage  we  infer, 

\.  That  a  true  spirit  is  superior  to  the  greatest 
MATERIAL  STRENGTH  OF  OUR  FOES.  Goliath  was  pcrhaps  a 
second  Samson,  endowed  with  almost  supernatural  physical 
energy.  "  He  arose,"  says  Matthew  Henry,  "  and  came  and 
drew  nigh,  like  a  stalking  mountain  overlaid  with  brass  and 
iron,  to  meet  David."  David  was  a  stripling,  possessing 
not  a  tithe  of  the  energy  that  belonged  to  his  antagonist ; " 


352  THE   HOMILIST. 

and  yet  Goliath  fell  prostrate  beneath  the  blow  of  this 
stripling.  What  was  the  cause  of  the  victory  ?  It  was  to 
be  found  in  the  spirit  that  animated  the  breast  of  David — 
the  spirit  of  dependence  upon  God.  "  Thou  comest  to  me 
with  a  sword,  and  with  a  spear,"  etc.  Difficulties  and  oppo- 
sitions are  nothing  to  a  man  who  has  the  true  spirit  in  him. 
"  He  that  hath  faith  as  a  grain  of  mustard  seed,"  etc. 

II.  A  TRUE    SPIRIT    IS    SUPERIOR    TO   THE    GREATEST    SOCIAL 

PRESTIGE  OF  OUR  FOES.  Goliath  had  obtained  great  fame  as 
a  warrior.  He  was  renowned  not  only  through  Philistia, 
but  also  through  all  Judea.  The  sound  of  his  name,  every- 
where, would  strike  terror  into  the  heart  of  his  enemies  and 
awaken  courage  in  the  bosom  of  his  friends.  Prestige  is  a 
wonderful  thing,  a  mighty  power.  Give  a  man  or  an  insti- 
tution a  prestige,  and,  however  feeble  and  worthless  it  may 
be,  people  will  be  disposed  to  yield  to  its  influence.  Many- 
institutions,  governments,  books,  live  not  on  the  ground  of 
their  merits,  but  because  of  the  prestige  they  have  obtained. 
But  the  true  spirit  will  overcome  this.  Goliath,  with  all  his 
prestige,  fell.  Whatever  may  be  the  prestige  of  evil,  the 
true  spirit  will  overcome  it.  Idolatry,  war,  etc.,  have  pres- 
tige, but  they  shall  fall. 

III.  A  TRUE   SPIRIT  IS   SUPERIOR  TO  THE  COMPLETEST  ACCOU 

TERMENTS  OF  OUR  FOES.  Goliath  was  well  armored,  pano- 
plied with  all  the  accouterments  of  ancient  warfare.  His 
robust  frame,  with  bones  like  granite  and  sinews  like  iron, 
was  in  every  point  thoroughly  protected.  David  had 
no  such  armor,  but  only  his  simple  sling  and  stone :  yet 


DAVID   AND   GOLIATH.  353 

Groliath  fell.  Huge  evil,  in  our  world,  is  well  armored, 
defended  by  armies,  navies,  governments,  customs,  learn- 
ing, wealth;  but  a  man  with  the  true  spirit  will  over- 
come it.  "This  is  the  victory  that  overcometh  the 
world,"  etc. 

IV.       A    TRUE     SPIRIT     IS     SUPERIOR     TO     THE     PROUDEST 

VAUNTiNGS  OF  OUR  FOES.  How  Goliath  vaunted  !  "  And 
when  the  Philistine  looked  about  and  saw  David,  he  dis 
dained  him :  for  he  was  but  a  youth,  and  ruddy,  and  of  a 
fair  countenance,"  etc.  Evil  has  ever  been  full  of  its  vaunt- 
ings.  Its  language  to  the  good  is,  "Let  us  break  their  cords 
asunder."  The  world  has  the  same  spirit  of  disdain  for  the 
Church  that  Goliath  developed  toward  David.  It  virtually 
says  :  "  Who  art  thou  that  comest  to  us  with  such  simple 
instrumentality  as  the  preaching  of  the  cross  1  Insignificant 
creature!  What  art  thou  in  our  presence?  Dost  thou 
vainly  hope  to  put  an  end  to  our  pleasures,  our  amusements, 
our  engagements,  our  habits  1  to  animate  our  literature, 
and  control  our  government  by  thy  spirit?  Dost  thou 
vainly  expect  to  put  down  our  idolatries,  which  long  ages 
have  rooted  in  the  heart  of  humanity?  our  infidelities,  which 
many  of  the  most  thoughtful  of  the  race  have  philosophic- 
ally defended?  our  pastimes  and  our  gratifications,  so  dear 
to  the  heart  of  mankind  ?  But  the  Church,  inspired  with 
the  true  spirit  may  reply  to  all  this  vaunting  :  "  Thou  com- 
est to  me  with  a  sword,  and  with  a  spear,"  etc. 

But  how  does  this  true  spirit  insure  victory  in  the  battles 
of  life  ? 

First.  It  enables  man  to  employ  the   best   means.     It   is 

The  HjmiliBt.  23 


354  THE  HOMILIST. 

fanaticism  that  makes  man  regardless  of  means.  Enlight 
ened  devotion  is  ever  anxious  to  select  the  most  fitting. 
Though  it  feels  that  all  success  is  from  God,  it  presumes  on 
no  supernatural  help.  It  is  devoutly  self-reliant,  that  is,  it 
relies  upon  its  own  energies,  under  the  blessing  of  God. 
The  means  which  David  employed  now,  though  very  simple, 
were  the  most  adapted.  He  evidently  had  his  method  of 
attack  definitely  settled.  He  knew  that  the  only  unpro- 
tected part  of  his  antagonist  was  his  forehead.  That  was 
the  point  to  be  attacked  ;  and  what  so  adapted  as  the  sling 
and  the  stone !  David  could  stand  at  a  distance  from  his 
huge  antagonist,  could  calmly  take  his  aim,  and  make  his 
calculations  with  that  expertness  which,  as  a  shepherd,  he 
had  acquired  in  the  use  of  the  sling  and  the  stone.  He 
could  hurl  the  pebble  at  the  vulnerable  spot.  The  whole 
instrumentality  seems  well  adapted.  No  miracle  was  used, 
for  no  miracle  was  wanted.  God's  method  of  helping  man 
is  through  the  wise  and  right  use  of  his  own  faculties ;  and 
the  man  of  the  true  spirit  learns  this  and  acts  accordingly. 

Secondly.  It  enables  man  to  use  the  best  means  in  the  best 
way.  (1.)  With  undaunted  courage.  While  under  the 
well-armored  breast  of  his  giant  foe  there  pulsated  the 
emotions  of  fear,  in  the  unprotected  bosom  of  David  there 
was  nothing  but  a  fearless  daring.  He  could  sing,  "  Because 
the  Lord  is  on  my  side,  I  shall  not  fear  what  man  can  do 
unto  me."  Paul  had  this  feeling :  "  None  of  these  things 
move  me,"  etc.  Luther  too.  Confidence  in  God  is  ever- 
more the  foundation  of  true  courage.  (2.)  It  inspires  the 
j)ossessor  with  invincible  determination.  The  man  says.  It 
shall  be  done.     You  may  as  well  try  to  turn  a  planet  from 


NEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.       S65 

its  course  as  to  turn  a  true  man  from  his  purpose.     Hence 
martyrdom,  etc. 

Thirdly.  It  insures  the  aid  of  God  in  the  best  use  of  the 
best  means.  Felt  dependence  upon  God  is  the  settled  con- 
dition and  guarantee  of  divine  assistance  in  every  work. 
The  more  we  feel  our  need  of  him,  the  more  he  will  help. 
"  I  come  to  thee,"  says  David,  "  in  the  name  of  the  Lord  of 
hosts,  the  God  of  the  armies  of  Israel,  whom  thou  hast 
defied."  This  is  the  spirit,  the  spirit  that  takes  hold  upon 
the  energy  of  God.  Brothers,  get  this  spirit !  Great  intel- 
lectual, endowments,  vast  and  varied  attainments,  material 
strength,  wealth,  fame,  social  influence :  all  are  worthless  in 
comparison  with  this  spirit.  They  are  a  curse  in  the  ab- 
sence of  this.  The  man  who  has  this  spirit  feels  himself 
superior  to  all  outward  diflSculties.  Mountains  may  be 
piled  in  his  way,  but  they  depress  him  not.  He  looks 
calmly  at  them,  challenges  them  to  impede  his  progress, 
and  bids  them  to  be  gone.  "  Who  art  thou,  O  great  mount- 
ain 1"  etc. 


HOMILY    LXI. 

MAN'S    NEED    OF    SEASONS    OF    DEVOUT    SOLITUDE. 

Arise,  go  forth  into  the  plain,  and  I  will  there  talk  with  thee. 
EzEKiEL  iii,  22. 

Utter  abandonment  of  society,  perpetual  hermitage,  this 
is  far  enough  from  our  doctrine.  We  recognize  man's  need 
of  society  as  well  as  solitude.     Perpetual  retirement  might 


3^6  THE  iio:\nLiST. 

perhaps  exclude  much  evil,  but  would  exclude  also  much 
that 'might  be  turned  to  our  advantage.  Had  we  no  force 
within  us  to  modify,  counteract,  and  even  resist,  the  forces 
from  without ;  were  we  like  lumps  of  clay  in  the  plastic 
hand  of  society,  perpetual  solitude  would  be  our  only  safety. 
But  this  is  not  the  case.  We  have  faculties  wdthin,  by 
which  we  can  make  the  billowing  tide  of  social  forces  a 
pathway  to  conduct  us  to  our  self-elected  destination. 

In  truth,  we  cannot  do  without  society.  Shut  us  up  from 
others,  and  our  powers  will  remain  dormant  and  undevel- 
oped. Society  is  to  our  souls  what  soil  and  air,  showers 
and  sunbeams,  are  to  the  grain :  the  conditions  of  quickening 
and  of  growth.  But  even  could  we  do  wdthout,  we  ought 
not  to  attempt  it.  The  better  a  man  is,  the  more  public  he 
should  be.  He  should  be  out  in  the  open  fields,  scattering 
the  seeds  of  the  kingdom ;  up  the  mountain  height,  catching 
the  rays  that  stream  from  above,  and  throwing  them  upon 
the  benighted  millions  below. 

But  while  I  hold  not  the  principle  of  perpetual,  I  do  that 
of  periodical  solitude.  Never,  perhaps,  was  there  an  age 
requiring  the  religious  teacher  both  to  practice  and  enforce 
the  obligation  and  necessity  of  seasons  of  devout  solitude 
with  greater  earnestness  and  constancy  than  the  present. 
We  live  in  exciting  times.  Voices  from  without  are  hourly 
calling  us  forth  from  our  retirements,  and  urging  us  to  take 
our  part  in  the  passing  scene. 

God's  voice  to  Ezekiel  is  especially  applicable  to  us  :  "  Go 
forth  into  the  plain ;"  retire  a  while  from  the  din  of  the 
world,  and  in  the  impressive  eloquence  of  silence  "  I  will 
there  talk  with  thee."     The  prophet  did  so,  and  he  tells  us 


NEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.      357 

that  he  had  there  the  same  manifestations  as  he  had  by  the 
river  Chebar.  He  says :  "  The  heavens  were  opened,  and  I 
saw  the  visions  of  God." 

I  shall  submit  three  arguments  for  seasons  of  devout  soU- 
tude :  I  say  with  emphasis,  devout  solitude,  for  there  is  much 
undevout  solitude,  solitude  for  secular  study,  mere  intel- 
lectual improvement  and  self-indulgence.  The  solitude  I 
now  advocate  is  a  solitude  to  "  talk"  with  God. 

I.  Seasons  of  devout  solitude  are  necessary  in- 
order    TO    FREE     us    FROM    THE    CORRUPTING    INFLUENCE    OF 

SOCIETY.  There  are  many  elements  and  powers  in  the 
social  atmosphere  most  pernicious  in  their  operations 
upon  our  moral  sensibilities  and  character.  We  may 
specify  a  few  of  the  baneful  tendencies  of  society  upon  the 
soul : 

First.  Society  has  a  tendency  to  stir  and  strengthen  the 
impulses  of  our  animal  nature.  Without  referring  to  the 
institutions  which  abound  among  us  for  the  purpose  of 
giving  edge  to  animal  appetites  and  fire  to  animal  passions, 
it  must  be  admitted  that  the  whole  spirit  and  style  of  so- 
ciety in  this  age  have  this  tendency.  Society  dresses  and 
acts,  even  in  its  everyday  walk  and  life,  as  if  it  had  no 
higher  mission  than  to  please  the  senses  and  to  wake  the 
passions.  Just  so  far  as  it  succeeds  in  this  we  are  in- 
jured. The  rise  of  passion  is  the  fall  of  principle  ;  the 
energizing  of  appetite  is  the  enervating  of  intellect ;  the  in- 
dulgence of  the  senses  is  the  bane  of  the  soul. 

Secondly.  Society  has  a  tendency  to  produce  habits  of 
superficial  thought.     Your  man  of  society,  who  is  ever  out 


358  THE  HO^kllLIST. 

in  social  scenes,  and  has  no  hours  of  thoughtful  retirement, 
may  become  a  clever  talker,  but  never  a  thoughtfully  earn- 
est man.  The  things  that  float  on  the  surface  will  float 
through  him.  Society  ever  likes  the  echo  of  its  own  voice, 
and  he  who  would  become  its  favorite  must  sound,  as  much 
as  possible,  its  own  notes.  Even  in  its  religious  assem- 
blies it  can  scarcely  tolerate  the  deeply  thoughtful.  The 
spicy  anecdote,  the  volatile  language,  the  feathery  and 
the  flippant,  these  are  the  popular  wares.  All  this 
is  bad.  Nothing  can  benefit  us  but  truth;  and  truth, 
to  bless,  must  be  looked  upon  in  its  broader  and  deeper 


Thirdly.  Society  has  a  tendency  to  destroy  the  sense  of 
individual  responsibleness.  The  man  who  is  ever  out  in 
society  is  likely  to  become  so  fused  into  the  common  mass 
of  metal,  that  he  will  lose  even  the  feeling  of  individuality. 
He  will  flow  with  the  stream,  and  become  a  mere  bubble, 
that  will  rise,  glitter,  and  burst,  according  to  the  state  of 
the  general  current.  All  this  is  an  evil.  A  deep  and  ever- 
living  sense  of  our  personal  responsibility,  a  vivid  and 
practical  realization  that  we  stand  alone  before  God,  having 
duties  which  no  other  can  discharge,  sins  for  which  no  other 
can  answer,  interests  which  no  other  can  promote,  are 
essential  to  the  origination  and  growth  of  virtue  in  the 
soul. 

Fourthly.  Society  has  a  tendency  to  promote  a  forgetful- 
ness  of  God,  Men  in  the  multitude  forget  God.  His  voice 
is  lost  in  their  chatterings,  his  claims  are  overlooked  in  their 
own.  projects  and  interests.  In  but  few  circles  is  he  acknowl- 
edged, and  in  fewer  still  is  he  loved  and  regarded  as  tho 


NEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.       359 

sweetest  theme  of  conversation,  and  the  greatest  charm  of 
fellowship. 

Such  are  a  few  of  the  many  baneful  influences  which  im- 
pregnate the  social  atmosphere  of  this  age.  How  are  they 
to  be  counteracted  1  How  are  the  impressions  they  make 
on  us  every  day  to  be  neutralized  ?  I  know  of  nothing  that 
can  do  it,  apart  from  seasons  of  devout  solitude.  Would 
you  cool  down  into  a  healthy  temperature  the  animal  feel- 
ing which  society  may  inflame  1  Withdraw  to  devout  soli- 
tude. Alone  with  God,  all  the  streams  of  thought  that  will 
well  up  from  the  depths  of  our  spiritual  nature  about  the 
interests  of  the  soul,  the  solemnities  of  eternity,  the  glory 
of  the  Infinite,  will  put  out  the  animal  fires.  Would  you 
Q  exercise  all  the  empty  and  frivolous  thoughts  that  society 
is  powerful  in  evoking  within  you  ?  Withdraw  to  devout 
solitude.  Alone  with  God,  such  thoughts  will  pass  away 
from  the  firmament  of  your  soul  like  the  mountain  mists  of 
morning  at  the  approach  of  the  sun.  Would  you  rally  and 
invigorate  that  sense  of  individual  responsibility  which  so- 
ciety has  a  tendency  to  destroy?  Withdraw  to  devout 
solitude.  Alone  with  God,  you  will  feel  isolated,  like  a 
little  island  detached  from  all,  and  encompassed  by  the 
boundless.  Would  you  strengthen  that  practical  conviction 
of  God's  being  and  presence  which  society  tends  to  obliter- 
ate 1  Withdraw  to  devout  solitude,  and  you  will  feel  that  he 
is  the  all-in-all,  "  the  Alpha  and  Omega,  the  first  and  the  last." 

Brother  !  acts  of  devout  isolation,  like  those  which  Jesus 
wrought  when  he  sent  the  multitude  away  in  order  to  be 
alone  with  God  on  the  mountain,  we  must  attend  to  as  the 
necessity  of  our  spiritual  existence.      We  must  often  bid 


860  THE   HOMILIST. 

the  multitude  to  depart,  or  we  shall  be  ruined.  The  lamp  of 
piety  will  soon  flicker  and  expire  in  the  gusts  of  social  in- 
fluences,  unless  we  retire  to  devout  solitude  for  fresh  oil  to 
feed  its  waning  fires.  The  social  air  is  full  of  noise  and 
thick  with  fog.  Wouldst  thou  hear  His  voice  thou  must  go, 
like  Ezekiel,  into  the  "  plain"  of  solitude,  and  he  will  there 
talk  to  thee.  His  voice  is  only  heard  in  silence.  Wouldst 
thou  see  his  moral  beauty  and  be  enchanted  with  it,  thou 
must  leave  the  foggy  scenes  of  social  life,  retire  into  the 
sunny  plain  of  devout  solitude,  and  thou  shalt,  like  Ezekiel, 
see  "  the  visions  of  God." 

II.  Seasons  of  devout  solitude  are  necessary  in  order 

PERSONALLY  TO  APPROPRIATE  THE  GOOD  THERE  IS  IN  SOCIETY. 

There  are  good  things  in  society  as  well  as  bad.  There  are 
good  institutions,  good  books,  good  men.  Great  truths  are 
pronounced,  and  noble  deeds  are  wrought  every  day  in  this 
false  and  selfish  world.  We  gratefully  acknowledge  the 
good  we  discover,  we  devoutly  pray  that  it  may  grow  on 
until,  like  the  mountain  in  Belshazzar's  vision,  it  fills  this 
mundane  sphere.  But  however  much  good  there  may  be 
in  society,  .you  cannot  make  it  good  to  you  Avithout  devout 
solitude.  The  conversations  of  the  noblest  circles,  the  most 
renovating  principles  of  the  most  Christlike  discourses,  the 
suggestions  awakened  by  the  most  sacred  and  solemn  scenes 
or  services,  will  all  prove  worse  than  useless  if  their  good 
effect  is  allowed  to  terminate  with  their  first  impressions. 
First  impressions  of  a  holy  kind,  if  they  are  not  cultured 
by  devout  reflection,  will  not  only  pass  away  as  the  early 
dew  goes  off  in  the  sun,  but  will  carry  off  with  them  some- 


NEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.      361 

thing  of  the  freshness  and  the  sensibility  of  the  heart — 
something  that  will  render  the  spirit  less  susceptible  to 
other  good  impressions. 

There  is  a  large  class  of  persons  who  seem  to  act  under 
the  idea  that  by  going  to  certain  scenes  of  a  religious  char- 
acter, now  entering  one  place  of  worship  and  now  another ; 
now  listening  to  this  preacher  and  now  to  that,  and  always 
giving  the  preference  to  the  most  exciting,  they  will  become 
in  some  mystic  way  moulded  into  a  character  that  will  ob- 
tain the  approval  of  their  Maker.  Great  delusion  this.  All 
the  more  pernicious  because  popular. 

Souls  are  often  represented  as  gardens  for  cultivation ; 
but  strange  to  say,  they  are  gardens  that  must  cultivate 
themselves.  They  must  break  up  their  own  fallow  ground 
and  uproot  their  own  weeds.  We  cannot  be  made  good 
independently  of  ourselves.  Put  a  human  spirit  into  an- 
gelic circles,  where  it  should  see  only  virtue  and  hear  only 
truth,  all  would  be  useless  without  its  own  devout  reflec- 
tion. A  holy  character  is  not  a  manufacture.  No  Church 
can  make  a  saint.  The  Creator,  I  may  suppose,  put  into 
the  earth,  at  first,  the  seed  of  all  the  life  that  should  ever 
grow  or  move  on  its  surface.  The  germs  of  all  the  forests, 
gardens,  and  landscapes  of  all  times  were  embedded,  may- 
hap, in  its  soil.  But  there  they  would  have  remained  dor- 
mant for  ever  unless  the  earth  had  periodically  turned  its 
face  to  the  sun.  It  is  so  with  the  soul.  There  are  seeds  of 
truth  in  the  mind  ;  some,  perhaps,  inbred,  and  more  im- 
parted; but  these  germs  will  remain  dead  forever  unless  the 
soul  is  brought  periodically  into  conscious  contact  with 
God,  the  central  sun  of  truth. 


362  THE   HOMILIST. 

In  devout  solitude,  and  nowhere  else,  can  the  faculty  of 
discrimination  rightly  do  its  work.  Here  the  mind  has  its 
"  senses  exercised  to  discern  good  and  evil."  The  two  op- 
posite elements,  alas !  are  so  mixed  together  here,  so  com- 
pounded, that  a  rigid  and  searching  discrimination  is  re- 
quired to  separate  the  chaff  from  the  wheat,  the  dross  from 
the  gold.  In  the  presence  of  God  evil  and  good  dissolve 
their  connection,  and  appear  in  their  own  distinct  essences. 
The  night  is  divided  from  the  day.  Now  without  this  dis- 
crimination there  can  be  no  true  appropriation.  In  devout 
solitude,  therefore,  I  can  turn  the  universe  to  my  service ; 
aye,  even  make  enemies  serve  my  purpose.  As  the  bee 
turns  the  bitterest  herb  to  sweetness,  so  the  soul  in  devout 
solitude  can  turn  the  worst  things  to  the  best  account.  The 
pious  man  can  summon  his  greatest  foes  into  his  presence 
in  his  chamber,  and  make  them  minister  to  his  spiritual 
service.  From  them  he  can  draw  lessons  that  shall  enlighten 
his  intellect  and  strengthen  his  heart.  He  can  turn  the  in- 
sult that  wounded  him  into  a  power  to  weaken  his  confidence 
in  man,  and  confirm  his  faith  in  God. 

III.  Seasons    of    devout    solitude    are   necessary   m 

ORDER  TO  qualify  US  TO  BENEFIT  SOCIETY.       Wc  CaUUOt  11 VG 

to  ourselves  if  we  would.  By  a  necessity  of  our  nature  we 
must  influence  others  for  good  or  ill.  We  are  fountains 
that  send  out  streams  that  flow  in  all  directions,  and  that 
will  never  be  dried  up.  Nature  and  the  Bible  teach  that 
our  bounden  duty  is  to  "serve  our  generation,"  to  endeavor 
to  improve  the  condition  of  the  race. 

How  shall  we  become  qualified  to  do  so  ?     This  is  the 


KEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.        363 

question  now.  Three  things  seem  indispensable,  and  these 
are  dependent  upon  devout  solitude. 

First.  Self-formed  conviction  of  Gospel  truth.  Gospel 
truth  is  our  great  instrument  of  social  usefulness;  that 
without  which  nothing  else  will  be  of  any  service.  It  is 
"  the  power  of  God  unto  salvation."  But  how  is  this  to  be 
wielded?  By  circulating  copies  of  the  Scriptures,  or  by  a 
mere  recitation  of  their  contents,  or  by  repeating  what  other 
people  have  said  or  written  concerning  those  truths?  All 
these  may  be,  and  are  useful  in  their  way.  But  there  is  one 
thing  indispensable  even  to  do  these  things  effectively,  and 
that  is,  self-formed  convictions.  Heaven  has  so  far  honored 
our  nature,  that  the  Gospel,  in  order  to  obtain  its  grand 
victories,  must  pass  as  living  beliefs  through  the  soul  of 
him  that  employs  it.  If  we  would  effectually  use  the  Gos- 
pel to  help  society  we  must  see,  taste,  and  handle  it  with 
our  oivn  souls.  The  men  who  speak  the  Gospel  without 
such  convictions  can  never  enrich  the  world.  But  he  who 
speaks  what  he  believes,  and  because  he  believes,  speaks  in 
some  sense  a  new  thing  to  the  race.  The  doctrine  comes 
from  him  instinct  and  warm  with  life.  His  individuality  is 
impressed  upon  it.  The  world  never  had  it  in  that  exact 
form  before,  and  never  would  have  had  it  so  had  he  not 
believed  and  spoken. 

Now,  devout  solitude  is  necessary  to  turn  the  Gospel 
that  is  in  the  Bible  into  this  power  of  living  conviction ; 
you  can  never  get  it  elsewhere.  Alone  with  God  you  can 
search  the  Gospel  to  its  foundation,  and  feel  the  congruity 
of  its  doctrines  with  your  reason,  its  claims  with  your  con- 
science, its  provisions  with  your  wants. 


364  THE  HOMILIST. 

Secondly.  Unconquerable  love  for  Gospel  truth.  There 
is  an  immense  practical  opposition  to  Gospel  truth  in  socie- 
ty. Men's  pride,  prejudices,  pleasures,  pursuits,  and  tempo- 
ral interests  are  now,  as  ever,  against  it.  It  follows, 
therefore,  that  those  who  think  more  of  the  favor  and 
applause  of  society  than  of  the  claims  of  truth,  will  not  deal 
with  it  honestly,  earnestly,  and  therefore  successfully. 
The  man  only  who  loves  truth  more  than  popularity,  for- 
tune, or  even  life,  can  so  use  it  as  really  and  lastingly  to 
benefit  mankind.  In  devout  solitude  you  can  cultivate  this 
invincible  attachment  to  truth,  and  be  made  to  feel  with 
Paul,  who  said,  "I  count  all  things  but  loss  for  the  excel- 
lency of  the  knowledge  of  Christ." 

Thirdly.  A  living  expression  of  Gospel  truth.  We  must 
be  "  living  epistles."  Our  conduct  must  confirm  and  illu- 
mine the  doctrines  which  our  lips  declare.  Gospel  sermons 
which  are  the  expressions  of  life,  are  life-giving.  Gospel 
truth  must  be  embodied;  the  word  must  become  flesh;  it 
must  be  drawn  out  "  in  living  characters"  in  all  the  phases 
of  our  every-day  existence ;  its  spirit  must  be  our  inspiration  if 
we  would  make  it  instrumental  for  good.  Sermons  which 
are  the  expressions  of  a  Gospel  life,  a  life  of  Christlike 
philanthropy  and  devotion,  are  the  only  sermons  of  any 
service  to  the  universe.  Verbal  sermons,  expressions  of 
a  little  invention  and  sentiment,  are  common  enough 
among  us ;  what  we  want  is  life  sermons,  expressions  of  a 
whole  Christianized  existence.  "The  intelligence,"  says 
Carlyle  somewhere,  "  that  can  with  full  satisfaction  to  itself 
come  out  in  eloquent  speaking,  in  musical  singing,  is  after 
all  a  small  intelligence.     He  that  works  and  does  some 


NEED  OF  SEASONS  OF  DEVOUT  SOLITUDE.        8G5 

poem,  not  he  that  says  one,  is  worthy  of  the  name  of  poet." 
Even  so.  He  that  works  and  does  some  sermon,  not  he 
that  say*  one,  is  worthy  of  the  name  of  preacher.  Now  for 
the  production  of  such  ^sermons  I  am  convinced  there  must 
be  seasons  of  devout  solitude;  hours  when,  under  the  silent 
sunbeams  of  eternity,  ideas  run  into  emotions,  circulate  as  a 
vital  torrent  through  every  vein  of  the  soul,  and  form  the 
very  stamina  of  our  being.  It  is  said  of  Moses  "that  the 
skin  of  his  face  shone  while  he  talked  with  God."  But  in 
seasons  of  devout  solitude  our  whole  nature  may  grow  lu- 
minous, and  every  phase  of  our  character  coruscate  with 
"  the  deep  things  of  the  Spirit." 

Brothers,  let  us  imitate  Christ  in  his  isolating  acts ;  let 
us  often  "  send  the  multitude  away,"  and  climb  the  mount- 
ahis  of  solitude,  there  in  the  depths  of  silence  to  commune 
with  the  spiritual  and  infinite.  Thus  we  shall  get  strong 
for  our  work.  John  the  Baptist  gained  his  invincible 
energy  in  the  lonely  wilderness.  Paul  grew  to  an  apostle 
in  the  quiet  of  Arabia,  and  it  was  in  the  awful  midnight 
solitude  of  Gethsemane  that  an  angel  from,  heaven  came  to 
strengthen  Jesus  for  his  work.  It  is  beneath  the  earth's 
green  mantle,  in  secret  and  silence  among  the  roots,  that 
the  trees  of  the  forest  turn  the  elements  of  nature  to  their 
own  advantage.  And  it  is  down  in  the  quiet  deeps  of 
spiritual  realities,  alone  with  God,  that  the  soul  only  can 
turn  this  world  to  its  use. 


S66  THE  HOMILIST. 


HOMILY   LXII. 

THE    IMPOSSIBLE    SEEVICE  A  MOTIVE    TO    KELIGIOUS 

DECISION. 

Ye  cannot  serve  God  and  mammon.  Matthew  vi,  24. 

Light  and  darkness,  holiness  and  sin,  God  and  mammon, 
these  are  eternal  opposites.  Such  is  the  plain  meaning  of 
our  Saviour's  words.  "  Ye  cannotP  This  implies  the  fact 
that  many  attempt  to  do  so. 

Naturally  man  does  not  attempt  to  "serve  God  and 
mammon."  He  makes  no  effort  in  the  matter.  He  yields 
simply  to  his  own  inclination.  He  serves  mammon.  "  God 
is  not  in  all  his  thoughts."  He  is  of  one  mind,  and  seeks 
one  object,  the  gratification  of  self.  Sin  is  sweet,  the  world 
is  sweet,  self  is  sweet.  He  has  not  a  wish,  nor  will  he 
make  an  effort  to  change  masters. 

Awful  spectacle !  A  man  contented  to  serve  the  prince 
of  this  world;  a  man  contented  to  live  without  loving, 
fearing,  or  serving  God ;  a  man  contented  to  live  without 
prayer,  without  any  communion  with  God,  without  any 
hope  beyond  the  grave !  Poverty  is  an  evil ;  sickness  we 
shrink  from  ;  but  the  soul  without  God,  without  any  desire 
after  God,  is  a  lost  soul.  And  who  shall  estimate  the  terrible 
meaning  of  that  word  lost?  Jesus  Christ,  who  came  to  seek 
and  to  save  "  the  lost ;"  Jesus  Christ,  who  came  to  redeem 
the  ungodly  and  make  them  godly;  Jesus  Christ,  who  "bore 
our  sins  in  his  own  body  on  the  tree,"  must  tell  us  what 


THE  IMPOSSIBLE  SERVICE.  367 

it  cost  to  redeem  our  souls  before  we  can  estimate  their 
value.  He  has  left  us  this  question  to  ponder:  "What  shall 
it  profit  a  man  if  he  gain  the  whole  world  and  lose  his  own 

soul  r 

Such  a  question,  thoughtfully  pondered,  may,  under  God's 

blessing,  excite  within  the  minds  of  some  careless  ones  the 

resolution  to   renounce  the   service  of  mammon  in  order 

henceforth  to  serve  God.     It  is  a  movement  God's  Spirit 

prompts,  when  the  lost  soul  anxiously  asks,   "Who  will 

show  me  any  good  *?"     This  is  the  preparation  of  heart  in- 

« 
dispensable  to  the  right  and  profitable  understanding  of 

our  Lord's  words :  "  Ye  cannot  serve  God  and  mammon." 

The  faithful  warning  was  designed  to  act  as  a  powerful 

motive  to  religious  decision — to  the  avowal  of  discipleship, 

.real,  not  nominal — experimental,  not  professional. 

To  every  one  who  is  anxious  after  God,  to  every  man 

whose  conscience  is  at  work,  to  every  man  who  is  hesitating, 

really  hesitating^,  between  the  service  of  God  and  the  slavery 

of  Satan,  sin,  and  self,  Jesus  Christ  saith,  "  Ye  cannot  serve 

God  and  mammon." 

Observe : 

I.  The  necessity  of  religious  decision.  There  are 
many  persons  who  have  been  deeply  concerned  who  have 
never  decided  for  God.  A  decision  is  final.  We  act  upon 
our  decisions.  To  be  undecided  even  in  earthly  matters,  is 
most  injurious  to  our  interests  and  our  comfort.  "  Unstable 
as  water,  thou  shalt  not  excel."  "A  double-minded  man  is 
unstable  in  all  his  ways."  Indecision  is  a  foe  to  all  peace 
of  mind.     An  undecided   state  cannot  be  a  happy  state. 


368  THE  HOMILIST. 

Peace  and  joy  are  the  Christian's  portion ;  but  he  must  be 
a  decided  Christian  to  possess  the  portion.  Where  Satan 
cannot  lull  anxiety  to  repose,  he  strives  to  prevent  decision. 
He  urges  a  partial  sacrifice,  a  half-hearted  compact.  He 
urtres  that  it  is  needless  to  renounce  either  the  world  or  re- 
ligion.  You  may  enjoy  both.  And  he  even  misquotes 
Scripture  for  his  purpose.  "Godliness  hath  the  promise 
of  the  life  that  now  is,  and  of  that  which  is  to  come." 
Quite  true  in  one  sense,  quite  false  in  another.  The  relig- 
ious man  does  make  "  the  best  of  both  worlds,"  but  it  is  not 
by  serving  God  and  mammon.  Mark  the  word  "serve;" 
it  is  the  key  which  will  open  and  expose  the  hollow  sophis- 
try of  Satan.  "  Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve.''''  God  claims  the  heart ;  a  divided 
heart  he  cannot  accept.  There  is  a  moral  impossibility 
about  it.  God  and  Mammon  are  in  direct  opposition. 
You  cannot  yield  at  once  to  two  forces  that  pull  you  differ- 
ent ways.  You  cannot  give  free  scope  to  the  affections  and 
impulses  of  two  natures  which  are  contrary  to  one  another, 
the  "flesh"  lusting  against  the  "spirit."  You  cannot  "cru- 
cify the  flesh  with  its  affections  and  lusts,"  and  live  for  self, 
and  pleasure,  ambition,  vanity,  pride,  and  sensuality ;  you 
cannot  "  set  your  affections  on  things  above  "  and  on  things 
on  the  earth,  things  that  are  only  earthly.  You  cannot 
^  vibrate  between  God  and  mammon.  You  cannot  faithfully 
serve  both.  "  Halting  between  two  opinions"  God  cannot 
approve :  you  hinder  him  from  bestowing  the  full  blessing. 
Even  the  world  cannot  approve.  The  trifling  professor,  the 
hesitating  man,  who  is  now  seeking  God  and  now  seeking 
the  good  things  of  this  world,  (so  called  by  those  who  "  call 


THE   IMPOSSIBLE   SERVICE.  369 

evil  good,")  is  the  subject  of  ridicule  not  unmiugled  with 
contempt.  The  world  admires  consistency.  Satan  only  is 
opposed  to  it.  He  and  he  only  would  persuade  you  that 
decision  is  unnecessary,  that  you  may  serve  God  and  mam- 
mon! Jesus  Christ  saith,  "Ye  cannot  serve  God  and 
mammon." 

II.  Religion  is  a  reality  and  a  service.  It  does  not 
consist  in  forms  and  ceremonies.  The  lips  do  not  proclaim 
the  state  of  the  heart.  We  may  be  in  God's  house  serving 
Satan.  "Solemn  words  on  thoughtless  tongues"  are  not 
the  service  of  "  our  Father  which  seeth  in  secret !"  It  does 
not  consist  in  opinions  however  orthodox,  or  zeal  however 
fervent.  Zeal  may  have  many  motives.  Knowledge  may 
be  without  charity.  The  service  of  God  must  be  in  spirit 
and  in  truth,  the  service  of  love!  And  love  makes  no 
reserve ;  love  sacrifices  everything,  and  counts  it  a  happiness 
to  do  so. 

Christ  ever  taught  thus.  On  no  occasion  did  he  tamper 
with  his  hearers.  He  sought  no  nominal  followers.  His 
miracles,  the  novelty  and  authority  of  his  teaching,  often 
attracted  many,  but  he  would  not  retain  them  for  the  sake 
of  numbers.  "  Ye  seek  me,"  he  said  once,  "  because  ye 
did  eat  of  the  loaves  and  were  filled :"  "  Ye  would  make 
religion  subserve  your  worldly  interests :"  "  Ye  cannot  serve 
God  and  mammon." 

A  master  of  Israel,  a  man  of  influence  and  learning,  sought 
him  by  night.  Human  prudence  might  have  induced  a 
reservation  of  truth  likely  to  offend;  but  Jesus  Christ 
utters  the  faithful  saying :  "  Except  a  man  be  born  again  he 

Th«  HomiU«f.  24 


370  THE   HOMILIST. 

cannot  see  the  kingdom  of  God."     "  Ye  cannot  serve  God 
and  mammon." 

A  young  ruler,  with  true,  though  unenlightened  zeal,  pro- 
fesses discipleship.  He  is  "  not  far  from  the  kingdom  of 
heaven."  His  amiability  is  lovely  in  the  Saviour's  eyes. 
He  asks,  "  What  lack  I  yet  f  But  instead  of  the  appro- 
bation he  looked  for,  the  direction  to  persevere  in  his  course 
of  supposed  righteousness,  how  stern,  how  unexpected  is 
the  warning !  "One  thing  thou  lackest ;  if  thou  wilt  be  per- 
fect, go  and  sell  that  thou  hast  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven."  "  Thou  canst  not  serve 
God  and  mammon." 

A  candidate  for  discipleship  professes,  "Master,  1  will 
follow  thee  whithersoever  thou  goest."  The  answer  from 
Him  who  could  read  the  heart  applied  a  test  that  detected 
the  flaw  in  his  decision.  "The  foxes  have  holes,  and  the 
birds  of  the  air  have  nests,  but  the  Son  of  man  hath  not 
where  to  lay  his  head."  "Thou  canst  not  serve  God  and 
mammon." 

In  all  these  cases  Jesus  seems  to  say :  "  If  you  decide  to 
serve  God  you  must  remember  it  is  to  be  a  real  service. 
Do  not  be  deceived.  Count  well  the  cost.  Lukewarmness 
will  not  do.  '  If  any  man  draw  back,  my  soul  hath  no  pleas- 
ure in  him.'  Let  there  be  no  misapprehension.  Are  you 
prepared  to  serve  the  Lord  1  Why  will  you  serve  him  1 
Is  it  because  you  are  constrained  by  the  overwhelming  force 
of  his  claims  who  has  bought  you  ?  Are  you  truly  con- 
vinced the  advantages  of  his  service  outweigh  those  of 
mammon?  Do  the  purity  of  heart,  the  poverty  of  spirit, 
the  deadness  to  the  world,  the  cross-bearing  involved  in  the 


THE  IMPOSSIBLE  SERVICE.         371 

service  of  God,  charm  and  win  you?  Are  the  terms  not 
too  austere:  'Take  up  your  cross  daily,  forsake  all  and 
follow  me  V  Will  you  take  God  on  his  own  terms  1  Is 
his  service  really  your  inclination'?  Can  you  honestly 
prefer  God  to  mammon"?" 

Happy  would  it  be  for  us  if  we  all  thus  counted  the 
cost  before  we  undertook  the  service  of  God.  Alas !  how 
often,  when  a  temptation  comes,  the  professing  Christian 
yields ;  when  a  cross  is  in  his  path  he  steps  aside  or  mur- 
murs at  it.  A  worldly  sacrifice  is  demanded  by  religious 
principle :  it  is  refused,  or  unwillingly  made.  Much  obe- 
dience, much  profession,  when  it  "  costs  us  nothing ;"  but 
when  Christ  is  "despised  and  rejected  of  men,"  when  "the 
reproach  of  Christ "  falls  upon  us,  how  prone  to  forsake  him 
and  flee ! 

"  Wounded  in  the  house  of  his  friends,"  Jesus  Christ 
would  faithfully  warn  us  against  a  half-hearted  decision,  a 
decision  made  without  remembering  that  the  way  of  God's 
service  is  a  strait  path,  a  cross,  a  denial  of  self,  a  "  cruci- 
fixion of  the  flesh  with  its  affections  and  lusts."  "  Ye  can- 
not serve  God  and  mammon."  And  now  how  does  all  this 
bear  upon  the  case  of  the  man  who  is  earnestly  concerned 
about  his  soul,  the  man  who  is  "  feeling  after  God  if  haply 
he  may  find  him  ]"  How  is  the  impossible  service  a  motive 
to  religious  decision? 

Some  might  conceive  encouraging,  approving  words  more 
adapted  to  win  anxious  seekers.  But  Jesus  Christ  "  knew 
what  was  in  man,"  and  he  is  not  mistaken  here.  Those 
who  are  not  anxious  may  not  see  the  value  of  this  faithful 
dealing  with  conscience ;  but  those  who  are  anxious  will  feel 


372  THE   HOMILIST. 

that  it  just  meets  their  case.  To  them  the  warning  will 
have  a  gracious  aspect.  They  feel  it  is  their  temptation  to 
try  and  serve  God  and  mammon.  And  they  wish  to  regard 
it  as  a  temptation,  in  order  that  they  may  be  delivered  from 
it  •  and  hence  it  is  they  can  perceive  the  close  connection 
between  the  warning  and  the  precept  which  immediately 
follows :  "  Ye  cannot  serve  God  and  mammon."  "  There- 
fore,^^ giving  up  the  vain  attempt,  place  your  unreserved 
trust  and  dependence  upon  God,  and  renounce  not  only  the 
service  of  mammon,  the  covetous  desires  of  the  world,  but 
the  anxieties  and  the  fears  which  must  ever  attend  the 
service  of  mammon,  which  may  even  be  a  delusive  form 
of  that  service.  ^'•Therefore  take  no  thought,"  no  dis- 
quieting, distrusting  thought ;  "  seek  first  the  kingdom  of 
God,  and  his  righteousness,  and  all  these  things  shall  be 
added  unto  you."  Matt,  vi,  24.  Thus  Christ  would  guard 
his  disciples,  who  feel  their  inclination  to  attempt  to  serve 
God  and  mammon  is  a  temptation,  against  the  most  do.ngerous 
form  this  temptation  can  assume.  Many  who  overcome 
the  temptation  of  worldly  pleasure  yield  to  the  temptation 
of  worldly  care.  The  Christian  should  yield  to  neither. 
He  "cannot  serve  God  and  mammon." 

Let  there  be  then  a  consistent  decision.  Let  there  be  a 
counting  of  the  cost  while  forming  that  decision.  Then  the 
service  of  God  will  bring  its  own  reward. 

Those  who  serve  mammon  are  serving  a  master  whose 
wages  is  death ;  they  are  toiling  in  a  field  where  they  must 
reap  corruption.  Those  who  are  trying  to  serve  God  and 
mammon  are  miserably  deceiving  themselves.  They  can- 
not make  religion  easy  to  the  flesh.     Christ's  religion  is  "  a 


JOHN'S  BURIAL.  873 

crucifixion  of  the  flesh."  But  those  who  in  the  faith  of 
Christ  yield  themselves  to  the  service  of  God,  live  in  and 
through  Christ  a  "new  life,"  a  new  life  of  spiritual  priv- 
ilege. They  bear  uncomplainingly  Christ's  "easy  yoke" 
and  "  light  burden."  The  yoke  is  "  easy  "  and  the  burden 
"light,"  because  they  bear  them  willingly,  because  they 
bear  them  "  after  Christ,"  and  know  that  if  they  "  suffer  with 
him  "  they  shall  be  also  "  glorified  together." 

"Ye  cannot  serve  God  and  mammon."  May  the  im- 
possible service  prove  an  effeetual  motive  to  religious  de- 
cision !  Happy  is  the  man  who  does  not  wish  to  serve  God 
and  mammon,  who  is  ever  praying  in  the  Spirit :  "  Quicken 
me,  O  Lord  my  God,  and  I  will  run  the  way  of  thy  com- 
mandments." 


HOMILY  LXIIL 

JOHN'S  BURIAL,  OR  THE  TRIALS  OF  HUMANITY.        , 

And  his  disciples  came,  and  took  up  the  body,  and  buried  it,  and  went 
and  told  Jesus.  Matthew  xiv,  12. 

There  are  two  things  which  strike  us  about  the  trial  of 
the  martyred  Baptist  and  reformer  which  the  disciples  of 
John  were  now  called  upon  to  endure : 

L  That  it  must  have  been  a  very  painful  one.  It 
must  have  been  painful. 

First,  To  their  affections  as  social  beings.  Tender,  numer- 
ous, and  strong  are  the  ties  by  which  a  thoroughly  honest 
and  enlightened  religious  teacher  binds  the  hearts  of  his 


374  THE  HOMILIST. 

loving  and  docile  disciples  to  himself.  Such  a  teacher  in 
fact,  from  his  access  to  the  arcana  of  the  soul,  and  the  con- 
stant influence  of  his  spirit  and  ideas  upon  its  most  vital 
parts,  roots  to  a  great  extent  the  mind  of  his  pupils  in 
himself.  They  live  in  him,  they  draw  their  spiritual  nutri- 
ment from  his  great  thoughts.  Such  pre-eminently,  we 
presume,  was  the  connection  between  the  Baptist  and  his 
disciples.  The  fact  that  they  followed  him  shows  that  they 
loved  him ;  and  if  they  loved  such  a  man  at  all,  their  love 
must  have  been  decided  and  strong.  For  John,  like  all 
great  men,  had  those  salient,  bold,  marked  attributes  of 
character  which  would  evoke  in  the  minds  of  those  he 
affected  at  all  no  half-and-half  emotions.  For  such  men 
there  are  no  apathetic  or  sentimental  friends  or  foes  ;  they 
are  sure  to  have  from  society  either  intense  hate  or  intense 
love;  out  and  out  censure  and  opposition,  or  out  and  out 
approval  and  co-operation.  A  moral  reformer  of  John's 
type,  intrepid  in  purpose,  inflexible  in  principle,  defiant  but 
f  unostentatious  in  bearing,  fiery  in  zeal,  must  ever  reveal  the 
hearts  of  men,  and  make  society  positive  and  intense  in 
their  feelings  toward  him.  John  therefore  must,  we  con- 
clude, have  been  ardently  loved  by  his  followers.  Though 
one  greater  than  their  master  came,  even  Jesus,  of  whom 
their  master  was  but  the  harbinger,  they  still  adhered  to 
John.  They  fasted  when  he  was  in  prison,  and  no  doubt 
ofl:en  prayed  with  many  tears  for  his  deliverance.  What 
therefore  must  have  been  their  grief  now,  as  they  looked 
upon,  handled,  bore  to  the  grave  the  mutilated  remains  of 
their  most  beloved  teacher  and  friend  1  They  "took  up  the 
body,  and  buried  it."     But  this  trial. 


JOHN'S    BURIAL.  375 

Secondly,  Was  not  only  painful  to  their  affections  as 
social  beings,  but  to  their  faith  as  religious  beings.  What 
questions  concerning  God  ana  his  government  would  this 
murder  of  John  be  likely  to  start  in  the  minds  of  his  be- 
reaved disciples !  Questions  tending  to  shake  the  very 
foundation  of  their  religious  faith.  Even  John's  imprison- 
ment seems  to  have  shaken  his  own  faith !  Though  on  the 
banks  of  the  Jordan  he  had  borne  such  a  noble  testimony 
to  Christ  when  he  said,  "  Behold  the  Lamb  of  God,"  etc., 
yet  his  incarceration  led  him  to  doubt  as  to  whether  he  was 
the  true  Messiah  or  not.  "  When  John  heard  in  the  prison 
the  works  of  Christ,  he  sent  two  of  his  disciples  and  said 
unto  him,  Art  thou  he  that  should  come,  or  do  we  look  for 
another "?"  If  John  by  his  mere  imprisonment  was  thus 
tried,  it  is  natural  to  suppose  that  much  more  must  have 
been  the  trial  of  the  faith  of  his  disciples  at  his  cruel  mar- 
tyrdom. I  can  imagine  them  looking  at  the  mutilated  body 
of  their  beloved  teacher,  and  asking  themselves  in  utmost 
agony  of  heart.  Can  it  be  that  there  is  a  God  who  judgeth 
in  the  earth  1  If  so,  why  does  he  allow  the  perpetration  of 
such  enormities  1  Is  he  ignorant  of  what  is  going  on  among 
mortals  1  Has  he  withdrawn  all  providence  from  this  planet  % 
If  not,  why  does  he  permit  such  terribly  iniquitous  and 
bloody  scenes  to  be  enacted  1  Has  he  no  controlling  power 
over  the  purposes  and  doings  of  men  1  If  so,  why  does 
he  not  thwart  the  designs  of  the  wicked,  and  frustrate  their 
infernal  plans'?  Has  he  any  interest  in  the  progress  of 
right  and  truth  on  this  earth  1  Is  it  his  desire  that  the  true 
and  the  righteous  shall  triumph  over  the  false  and  the 
wrong?     If  so,  why  does  he  allow  the  vilest  to  sit  on 


376  THE  HOMILIST. 

thrones,  and  thus  oppress   and-  murder  the  good?     Such 
questions  would  be  natural,  and  such  questions  would  tend 
to  shake  the  foundations  of  that  old  religion  which  was  the 
loved  home  and  the  glorious  temple  of  their  hearts. 
The  other  point  which  strikes  us  about  their  trial  is, 

II.  That  although  it  was  very  painful,  it  was  morally 
USEFUL.  After  they  had  buried  the  body  of  John,  laid  him 
in  some  quiet  grave,  they  "  went  and  told  Jesus."  With 
hearts  full  of  sorrow  and  anxiety  they  wisely  and  rightly 
went  to  "  the  Consolation  of  Israel."  "  They  told  Jesus." 
What?  Not  merely,  we  think,  the  painful  incidents  con- 
nected with  John's  martyrdom,  but  unbosomed  to  him  their 
own  sad  feelings.  They  told  him,  we  presume,  what  they 
thought  and  what  they  felt.  This  is  a  sight  I  should  like  to 
have  witnessed ;  I  should  like  to  have  seen  those  poor  dis- 
consolate men  standing  around  the  blessed  Comforter,  and 
unfolding  their  tale  of  woe.  I  should  like  also  to  have  seen 
his  sympathizing  looks  as  he  listened,  and  to  have  heard  the 
soothing  and  balmy  words  that  fell  from  his  lips.  Perhaps 
he  wept  with  them.  We  may  be  certain  that  he  pointed 
them  to  comforting  truths,  and  to  the  ever-pitying  Father  of 
souls.  We  may  suppose  that  he  assured  them  of  three 
things:  (1.)  That  that  mutilated  body  was  not  John;  that 
their  master  was  living  in  higher  realms.  (2.)  That  even 
that  mutilated  body  should  not  be  lost ;  that  he  would  raise 
it  up  at  "  the  last  day  ;"  and  (3.)  If  they  truly  followed  the 
teaching  they  had  received  they  would  meet  their  master 
again. 

Inasmuch  as  this  trial  led  them  to  Christ  it  was  morally 


FELLOWSHIP  WITH  CHRIST.  377 

useful.  Whatever  trials  lead  poor  humanity  to  him  are 
blessings  in  disguise.  He  is  the  center  and  Eden  of  the 
soul.  If  the  destruction  of  property,  the  loss  of  health,  the 
death  of  friends,  lead  us  to  him,  all  will  be  well.  Would 
that  little  child,  whose  heart  is  full  of  glowing  sorrow  on 
account  of  having  done  something  contrary  to  its  mother's 
wish,  obtain  relief?  let  it  go  and  tell  its  mother,  unbosom  its 
little  heart,  and  confess  its  offense,  and  in  the  responsive 
love  of  the  mother's  genial  look  a  calm  sunshine  will  over- 
spread its  being.  This  is  the  divine  principle  of  relief  under 
trial.     Weeping  soul,  go  and  tell  Jesus. 


HOMILY  LXIY. 

EMMAUS;    OR,    FELLOWSHIP   WITH    CHRIST. 

And  they  drew   nigh  imto  the  village   whither  they  went;    and  he 

made  as  though  he  would  have  gone  further,"  etc.  Luke  xxiv,  28-35. 

• 

Christ  appeared  no  less  than  ten  different  times  to  his 
disciples  after  his  resurrection.  There  are  incidents  and 
utterances  connected  with  each  appearance  which  would 
form  interesting  and  profitable  themes  for  discourse.  Here 
we  have  his  second  appearance  after  his  resurrection.  We 
have  selected  just  this  one  part  of  the  incident  that  oc- 
curred, and  the  words  uttered  on  the  occasion,  in  order  to 
illustrate  some  truths  in  relation  to  an  ever  important  sub- 
ject, namely,  that  of  fellowship  with  Christ. 

The  fact  that  Christ  has  left  the  world,  and  is,  perhaps, 
countless  leagues  distant  from  our  planet,  does  not  render 


378  THE   HOMILIST. 

our  fellowship  with  him  impossible.  Fellowshi})  of  souls 
does  not  consist  in  the  proximity  of  persons.  There  are 
millions  who  live  in  close  personal  contact,  dwell  under  the 
same  roof,  board  at  the  same  table,  and  work  in  the  same 
shop,  between  whose  minds  there  is  scarcely  a  point  of 
contact,  whose  souls  are  as  far  asunder  as  the  poles; 
while,  contrariwise,  there  are  those  separated  by  oceans  and 
continents,  aye,  by  the  mysterious  gulf  that  divides  time 
from  eternity,  between  whom  there  is  a  constant  inter- 
course,  a  delightful  fellowship.  In  truth,  we  have  often 
more  communion  with  the  distant  than  the  near.  There 
are  four  ways  through  which  we  can  now  hold  fellowship 
with  Christ :  Through  his  worlcs^  his  ordinances,  his  word, 
his  Spirit.  "  If  any  man,"  says  he,  "  hear  my  voice  I  will 
come  in  and  sup  with  him." 

Having  made  these  remarks,  we  proceed  to  notice  a 
few  points  of  analogy  between  the  fellowship  which  the 
disciples  on  their  way  to  Emmaus  had  with  Christ, 
and  the  fellowship  which  good  m§n  of  every  age  have 
with  him. 

I.  Their  fellowship  with  Christ  was  secured  by 
EARNEST  SEEKING.  "And  they  drew  nigh  unto  the  village 
whither  they  went ;  and  he  made  as  though  he  would  have 
gone  further ;  but  they  constrained  him,  saying.  Abide  with 
us;  for  it  is  toward  evening,  and  the  day  is  far  spent. 
And  he  went  in  to  tarry  with  them."  The  expression,  "  He 
made  as  though  he  would  have  gone  further,"  must  not  be 
taken,  of  course,  to  imply  anything  like  pretense  on  his 
part     It  means  that  he  intended  to  go  further,  and  would 


FELLOWSHIP   WITH   CHRIST.  379 

have  gone  further  had  they  not  constrained  him  to  enter 
their  homes.  The  words  teach  us  that  he  turned  in  that 
night  to  their  home  and  tarried  with  them,  because  they 
"  constrained"  him  to  do  so.  This  is  one  of  many  other 
instances  in  which  Christ  shoioed  his  susceptibility  of  being 
infiuenced  by  human  entreaty.  Bartimeus,  the  Syrophe- 
nician  woman,  the  disciples  in  a  storm,  are  further  exam- 
ples. The  doctrine  here  brought  forth  is,  that  Christ  will 
do  for  us  by  seeking  what  he  will  not  do  without  it. 
Would  you  have  Christ  turn  into  your  hearts  to  abide 
with  you,  you  must  earnestly  seek  him,  seek  him  by  a 
devout  study  of  his  word  and  by  importunate  prayer  and 
supplication. 

II.  Their  fellowship  with  Christ  was  the  means  op 
THEIR  KNOWING  HIM,  "And  their  eyes  were  opened,  and 
they  knew  him."  The  expression  "  their  eyes  were  open," 
means  that  they  discovered  who  he  was.  Up  to  this  time 
they  regarded  him  as  a  stranger  who  possessed  singular 
intelligence,  unearthly  virtues,  and  a  sublime  dignity  of 
character,  one  who  charmed  them  with  his  conversation. 
But  they  knew  not  who  he  was.  Now,  however,  by  a  closer 
intercourse,  after  he  had  entered  their  house,  broke  the 
bread  and  blessed  it,  they  discovered  him.  "They  knew 
him."  It  was  close  intercourse  that  discovered  him  to 
them.  So  it  ever  is.  If  you  would  know  Christ  you  must 
constrain  him  to  enter  your  hearts  and  abide  with  you.  It 
is  one  thing  to  kn6w  something  about  him,  and  another 
thing  to  know  him  with  the  heart.  "This  is  life  eternal  to 
know  thee,"  etc. 


380  THE  HOMILIST. 

III.  Their  fellowship  with  Christ  was  subject  to 
PAINFUL  interruption.  "  Aiid  he  vanished  out  of  their 
sight;"  that  is,  he  suddenly  disappeared.  Whither  he  went, 
or  how,  is  not  stated,  but  all  at  once  they  missed  him. 
What  a  change  must  have  come  over  their  feelings!  It 
was  as  if  the  summer  sun  fell  at  once  from  its  zenith,  and 
left  the  world  in  darkness  and  dismay. 

Fellowship  with  Christ  here  is  often  subject  to  interrup- 
tion. The  bright  clouds  pass  from  Tabor,  and  the  mount- 
ains are  covered  with  sackcloth.  There  are  several  things 
that  serve  to  interrupt  our  fellowship  with  Christ :  Secular 
concerns^  physical  infirmities,  material  tendencies,  and  evil 
suggestions.  These,  however,  will  not  continue  forever. 
The  hour  hastens  on  when  the  true  disciple  shall  enjoy  un- 
interrupted communion  with  his  Lord. 

IV.  Their  fellowship  with  Christ  was  exquisitely 
delightful.  '-Did  not  our  hearts  burn  within  us,"  etc. 
They  left  Jerusalem  that  morning  with  very  heavy  hearts ; 
their  hopes  concerning  Jesus  seemed  to  have  been  frus- 
trated ;  they  were  victims  of  disappointment.  "  We 
trusted,"  said  they,  "  that  it  would  have  been  he  who  should 
have  redeemed  Israel.  Though  that  day  was  one  of  the  bright- 
est days  that  ever  dawned  upon  this  depraved  world,  the 
day  when  death  was  conquered  and  its  scepter  broken,  yet 
to  them  it  was  dark.  Perhaps  the  outward  sun  shone  bright- 
ly, and  the  scenery  around  was  beautiful ;  but  they  were 
heavy-hearted  until  Jesus  met  them  on  the  road.  As  he 
talked  a  new  sun  rose  on  the  firmament  of  their  souls. 
"  Did  not  our  hearts  burn  within  us  T     Christ's  communi- 


FELLOWSHIP  WITH   CHRIST.  381 

cations   to   the  soul  will  make  the   heart  burn,  burn  with 
gratitude^  adoration^  hope. 

V.  Their  fellowship  with  Christ  qualified  them  for 
USEFULNESS.  "  And  they  rose  up  the  same  hour  and  returned 
to  Jerusalem  and  found  the  eleven  gathered  together,  and 
them  that  were  with  them,  saying,  The  Lord  has  risen 
indeed  and  appeared  unto  Simon."  They  were  enabled  to 
proclaim  to  society  something  worth  knowing :  "  The  Lord  is 
risen  indeed." 

"  Hear,  0  ye  nations  !  hear  it,  0  ye  dead  1 

He  rose  !  he  rose  !  he  burst  the  bars  of  death  !" 

If  SO,  the  truth  of  revelation  is  incontrovertible.  If  so,  a 
general  resurrection  may  be  anticipated.  If  so,  Jesus  may  be 
boundlessly  trusted.  Fellowship  with  Christ  qualifies  us  for 
usefulness,  and  nothing  else.  Learning^  argument,  eloquence, 
influence,  these  are*  worthless,  as  far  as  preparing  us  for 
usefulness  is  concerned,  unless  we  have  fellowship  with  the 
Son  of  God. 

We  are,  my  friends,  like  these  two  disciples  on  the  road 
from  Jerusalem  to  Emmaus,  burdened  with  questions  and 
filled  with  anxieties.  There  is  but  one  being  that  can  help 
lis,  and  that  is  Christ.  Let  us  constrain  him  to  abide  with 
us.  We  may  throw  the  words  of  these  poor  disciples  into 
a  prayer,  and  address  that  prayer  to  him:  "Abide  with  us, 
for  it  is  toward  evening,  and  the  day  is  far  spent."  Yes, 
with  some,  the  day  is  literally  far  spent ;  the  sun  of  life  is 
going  down,  and  the  shadows  of  evening  are  falling.  Let 
not  the  night  come  without  Christ.  Constrain  him  to  abide 
with  thee,  and  though  he  appears  to  be  going  further,  mov- 


582  THE  HOMILIST. 


ing  on  in  his  grand  redemptive  career,  still  he  will  enter  thy 
poor  heart  and  thy  humble  home,  and  thou  shalt  know  hina 
"  whom  to  know  is  life  eternal." 


HOMILY  LXy. 

THE   WAY  OF  THE  TEMPTER. 

Now  there  dwelt  an  old  prophet  in  Bethel ;  and  his  sons  came  and  told 
him  all  the  works  that  the  man  of  God  had  done  that  day  in  Bethel :  the 
words  which  he  had  spoken  imto  the  king,  them  they  told  also  to  their 
father.  And  their  father  said  unto  them,  What  way  went  he?  etc. 
1  Kings  xiii,  11-S2. 

Somewhere  about  one  thousand  years  before  Christ  the 
old  Hebrew  kingdom  was  riven  into  two  great  divisions. 
The  ten  tribes  revolted  and  organize/f  themselves  into  an 
independent  power.  Jeroboam  became  their  first  monarch. 
He  was  a  man  of  great  native  ability,  and  had  risen  to  con- 
siderable influence  in  the  kingdom  prior  to  the  disruption, 
under  the  illustrious  reign  of  Solomon.  Not  having  his 
ambitious  views  realized,  he  became  inspired  with  the  most 
malignant  hatred  toward  the  king  of  Judah.  From  this 
feeling  of  opposition,  it  would  seem,  he  gave  himself  to  the 
promotion  of  idolatry  in  its  most  hideous  forms.  He  estab- 
lished shrines  at  Dan  and  Bethel,  the  extremities  of  the 
kingdom,  where  he  set  up  golden  calves  for  the  people  to 
worship.  To  the  kingly  office  he  united  that  of  an  idola- 
trous priest,  and  acted  as  the  great  pontiff*  of  that 
nation. 


THE   WAY  OF  THE  TEMPTER.  883 

While  thus  officiating  at  the  altar  of  Bethel,  at  the  very- 
outset  of  his  idolatrous  career,  the  great  God  in  mercy  sent 
to  him  "  a  prophet  from  Judah"  to  warn  him  of  his  impiety 
and  to  predict  his  doom.  The  prophet  walks  up  to  the 
altar,  confronts  the  king  as  he  is  officiating,  flashes  his  burn- 
ing looks  of  inspiration  upon  him,  and  exclaims :  "  O  altar, 
altar,  thus  saith  the  Lord ;  Behold,  a  child  shall  be  born 
unto  the  house  of  David,  Josiah  by  name ;  and  upon  thee 
shall  he  offer  the  priests  of  the  high  places  that  burn  incense 
upon  thee,  and  men's  bones  shall  be  burned  upon  thee." 
After  these  mysterious  utterances  he  stated  the  sign  that 
should  indicate  the  event,  whereupon  the  king,  enraged  at  the 
conduct  of  the  stranger,  put  forth  his  hand  from  the  altar, 
saying :  "  Lay  hold  of  him."  The  monarch's  hand  at  once 
became  so  withered  and  paralyzed  that  he  could  not  use  it. 
The  altar,  according  to  the  prediction,  is  shivered  to  pieces. 
The  king  relents,  and  entreats  the  prophet  to  pray  to  the 
God  of  heaven  that  his  hand  may  be  healed.  The  prophet 
generously  accedes  to  the  request,  the  prayer  is  answered, 
and  the  royal  hand  is  healed.  Touched  with  gratitude, 
Jeroboam  invites  the  prophet  to  his  house  to  partake  of  his 
hospitality,  but  the  invitation  is  declined  with  emphatic 
energy  and  decision :  "  If  thou  wilt  give  me  half  thine  house 
I  will  not  go  in  with  thee,  neither  will  I  eat  bread  nor  drink 
water  in  this  place :  for  so  was  it  charged  me  by  the  word 
of  the  Lord." 

The  prophet  departs  for  his  home ;  tidings  of  the  strange 
events  that  had  just  occurred  at  the  altar  quickly  spread 
through  the  neighborhood ;  all  minds  are  astir  with  curi- 
osity, and  one  theme  rules  the  talk  of  the  district  for  the  time. 


384  THE  HOMILIST. 

Two  sons  of  an  "  old  prophet "  living  in  Bethel,  having 
personally  witnessed,  perhaps,  the  strange  occurrence,  hast- 
ened to  their  home  and  told  their  aged  father.  The  old 
man's  curiosity  is  excited ;  he  inquires  the  way  the  "  prophet 
of  Judah"  went;  he  is  told;  he  pursues  him;  his  ass  is 
saddled,  and  he  departs.  At  length  he  overtakes  him,  per 
haps  well  nigh  exhausted,  sitting  down  under  the  cool 
shadow  of  an  old  tree.  He  addresses  him :  "  Art  thou  the 
man  of  God  that  camest  from  Judah  '?"  The  answer  is,  "  I 
am."  Then  said  the  old  man  from  Bethel :  "  Come  home 
with  me,  and  eat  bread."  The  invitation  is  declined. 
Again  he  is  urged,  and  urged  by  a  falsehood  in  the  name  of 
God.  This  gives  it  the  effect  upon  the  pious  heart  of 
Judah's  prophet.  He  returns,  partakes  of  the  proffered 
hospitality,  and  thus  disobeys  his  God.  The  very  man 
who  tempted  him  to  this  act  of  disobedience,  now,  at  his 
own  table,  is  made  the  instrument  to  denounce  his  conduct 
and  to  predict  his  doom :  "  He  cried  unto  the  man  of  God 
that  came  from  Judah,  saying,  Thus  saith  the  Lord,"  etc. 
The  prophet,  after  refreshment,  leaves  the  house  of  his 
tempter  and  his  guest,  and  proceeds  homeward  on  his  ass. 
He  soon  meets  with  the  fate  predicted.  A  lion  attacks  him, 
kills  him,  but  instead  of  devouring  him  stands  by  his  car- 
cass, as  if  to  protect  it.  The  tempter,  hearing  of  the  catas- 
trophe, hastens  to  the  scene,  brings  back  the  body  to  Bethel, 
buries  it  in  his  own  grave,  and  mourns  over  him,  saying, 
"  Alas,  my  brother !"  And  then  he  commanded  his  sons, 
saying :  "  When  I  am  dead,  then  bury  me  in  the  sepulcher 
wherein  the  man  of  God  is  buried ;  lay  my  bones  beside 
his  bones." 


THE   WAY   OF   THE   TEMPTER.  385 

Now  this  little  piece  of  strange  Hebrew  history,  thus 
briefly  sketched,  I  shall  employ  in  order  to  illustrate  some 
important  facts  in  connection  with  the  mighty  system  of 
TEMPTATION  to  which  wc  are  every  moment  subject  while 
in  this  world.    I  shall  infer  from  the  history, 

I.  That  the  tempter  of  our  race  assails  the  best  op 
MEN.  The  man  who  now  became  the  victim  of  temptation 
was  no  other  than  a  prophet  of  the  Lord.  He  was  Heav- 
en's appointed  delegate.  From  the  multitudes  of  good  men 
in  Judah  he  was  singled  out  as  God's  messenger  to  Jeroboam 
to  denounce  that  monarch's  impiety,  and  to  predict  his  fate. 
In  the  prosecution  of  this  high  mission,  too,  he  displays 
many  noble  attributes  of  character.  Mark  his  courage. 
See  him  walk  along  with  a  firm  step  up  to  the  altar,  where 
the  monarch  of  a  great  people  was,  in  stately  pomp,  offici- 
ating as  pontiff  or  high  priest  on  behalf  of  the  nation.  He 
approaches  the  spot ;  he  meets  the  eye  of  the  king,  and  feels 
no  trepidation;  he  speaks,  but  not  in  the  language  of  a 
flattering  courtier ;  no  compliment  escapes  his  lips ;  he  does 
not  even  address  a  single  word  to  his  majesty ;  on  the  con- 
trary, as  if  to  show  his  utter  contempt  for  the  man  who  was 
thus  outraging  the  reason  of  humanity,  and  insulting  the 
God  of  heaven,  he  cries  to  the  altar ^  as  if  the  dead  stone 
was  more  worthy  his  notice  and  more  likely  to  be  im- 
pressed by  his  appeals.  Noble  courage  this  !  There  is 
more  true  heroism  in  a  man,  thus  single-handed,  and  in 
the  face  of  royalty,  conscientiously  fulfilling  his  individual 
mission,  than  you  could  find  perhaps  in  all  the  parade  or 
military  companies  of  the  country.    Mark  his  magnanimity. 

The  Homiliit.  25 


386  THE   HOMILIST. 

The  monarch  had  stretched  forth  his  hand  over  the  altar, 
probably  in  order  to  deal  a  fatal  stroke  upon  the  head  of 
this  prophet,  but  just  Heaven  struck  it  with  paralysis.  It 
was  "dried  up,  so  that  he  could  not  pull  it  in  again  to  him." 
When,  in  this  terrible  condition,  he  entreated  the  prophet  to 
supjDlicate  Heaven  for  his  restoration,  what  was  the  result  ? 
Did  the  seer,  with  the  spirit  of  revenge,  rejoice  in  the  king's 
affliction  and  refuse "?  No ;  but  with  solemn  earnestness  he 
"  besought  the  Lord,"  and  thus  removed  the  affliction.  I 
see  more  greatness  of  soul  in  an  act  like  this,  an  act  of 
mercy  to  an  enemy,  than  I  see  in  all  the  vaunted  victories 
of  revenge.  He  is  the  truly  great  man,  not  who  strikes  a 
nation  dead  with  a  retaliating  blow,  but  who  overcometh 
evil  by  good,  and,  like  this  old  prophet,  prays  for  those  who 
despitefully  use  him.  Mark  his  Jidelihj  to  God,  When 
the  king,  struck  with  a  momentary  gratitude,  invited  him  to 
his  house,  and  said,  "  Come  home  with  me,  and  refresh  thy- 
self, and  I  will  give  thee  a  reward,"  did  he  accept  the 
request?  Who  would  refuse  the  invitation  of  a  mon- 
arch 1  Why  the  mere  bow  of  recognition  from  a  king 
some  would  feel  to  be  a.  sufficient  honor  for  the  talk  of  their 
life ;  but  to  go  home  to  eat  with  a  king,  who  would  refuse  1 
Yet  our  prophet  did  so.  And  why?  Not  from  bashful- 
ness,  nor  from  a  bravado  of  independence,  but  from  respect 
to  the  command  of  God.  Hear  his  noble  words  :  "If  thou 
wilt  give  me  half  thine  house,  I  will  not  go  in  with  thee, 
neither  will  I  eat  bread  nor  drink  water  in  this  place:  for  so 
was  it  charged  me  by  the  word  of  the  Lord." 

Loyalty  to  heaven  was  at  this  time  a  sentiment  in  him 
stronger  than  physical  hunger,  self-esteem,  or  respect  for 


THE   WAY   OF   THE  TEMPTER.  387 

royalties.  Among  a  race  of  sycophants,  it  is  ti-uly  inspir- 
ing to  see  a  man  like  this  prophet,  who,  from  an  inviolable 
attachment  to  duty,  refuses  the  monarch's  invitation. 

Now  it  is  noteworthy  that  this  man,  who,  in  the  special 
communion  of  Heaven,  displays  all  these  noble  attributes  of 
character,  was  assailed  by  temptation  and  fell  a  victim  to  its 
seductive  influence.  What  the  king  failed  to  accomplish  in 
turning  him  from  the  commandment  of  God,  another  within 
a  few  minutes  (the  old  prophet  of  Bethel)  achieved.  Here 
is  a  lesson  to  us  all.  While  in  this  world  we  are  on  the 
tempter's  ground.  His  agencies  thickly  play  around  us, 
and  try  us  in  every  point  of  our  character.  Satan  trans- 
forms himself  into  an  angel  of  light,  and  by  the  manners  of 
a  courtier,  the  beauty  of  a  seraph,  or  the  artifice  of  a  vete- 
ran general,  leads  us  on,  step  by  step,  little  by  little,  to 
degrees  of  sin  which  would  have  shocked  us  if  we  had  seen 
their  full  enormity  from  the  beginning.  If  invulnerable  in 
one  part  he  tries  us  in  another. 

"  0  what  a  goodly  outside  falHehood  hath  !" 

In  that  sad  night,  before  the  crucifixion,  while  the  Son  of 
man  was  with  his  disciples  on  the  Mount  of  Olives,  he  said, 
"  All  ye  shall  be  offended  because  of  me  this  night,  for  it  is 
written,  I  will  smite  the  Shepherd,  and  the  sheep  shall  be 
scattered;"  to  which,  with  impulsive  earnestness,  Peter 
replied  :  "  Though  all  men  shall  be  offended  because  of  thee, 
yet  will  I  never  be  offended^  Again  Jesus  spoke,  and  this 
time  in  direct  reply  to  Peter:  "This  night,  before  the  cock- 
crowing  announces  another  day,  thou  shalt  deny  me  thrice.'* 
To  which  Peter,  with  a  warmer  and  intcnser  affirmation, 


THE    HO.MILIST. 

replied :  '•  Though  1  should  die  with  .thee,  yet  will  I  not  deny 
thee." 

We  all  know  the  result.  To  the  denial  of  Christ,  Peter, 
before  six  hours  had  passed,  added  bitter  cursings  and 
swearings.  Moses  once,  by  temptation,  was  turned  from 
his  meekness  to  a  creature  of  stormy  wrath,  and  the  spirit- 
ually-minded David  into  a  hideous  adulterer.  "Let  him 
that  thinketh  he  standeth  take  heed  lest  he  fall." 

We  infer  from  the  narrative, 

II.  That  the  tempter  of  our  race  acts  through  the 
AGENCY  OF  MAN.  How  did  the  tempting  spirit  appear  to 
this  prophet  of  Judea  now  ?  Not  in  the  form  of  a  serpent, 
as  he  appeared  of  old  in  Eden,  nor  in  the  form  of  an  angel, 
but  in  the  form  of  a  man.  The  devil  comes  to  man  through 
man ;  acts  on  man  by  man.  Do  not  suppose  that  the  great 
enenay  of  souls  is  somewhere  in  the  clouds.  He  is  incarn- 
ate; he  dwells  among  men;  "he  worketh  in  the  children 
of  disobedience."  He  is  in  the  craft  of  the  false  priest,  w^ho 
officiates  at  the  altar,  and  in  the  superstitious  services  of  his 
deluded  votaries;  he  inspires  the  mercenary  merchant  in 
business,  and  works  in  the  countless  tricks  of  trade.  He 
is  in  the  overbearing  arrogancies  of  one  class,  and  the  cring- 
ing civilities  of  another.  He  fills  the  haunts  of  pleasure. 
He  plays  seductively  in  the  smiles  of  beauty,  and  breathes 
in  the  song  that  warms  the  passions.  He  is  in  the  man  who, 
with  polished  manner,  approaches  the  boy,  far  from  his 
father's  home,  and  whispers  in  his  ear  that  the  Bible  and  the 
domestic  altar  are  only  for  weak  women  and  imbecile  young 
men.     He  speaks  in  the  words  that  shake  faith  in  virtue, 


THE   WAY   OF  THE   TEMPTER.  389 

and  guijies  the  pen  of  the  thousand  sciolists  who  minister 
to  the  wishes  of  the  skeptic,  the  tastes  of  the  depraved,  and 
the  cravings  of  the  sensual.     Look  for  the  devil  in  man. 

You  who  sit  from  Sabbath  to  Sabbath  in  God's  temple 
listening  to  his  ministers,  where  are  your  temptations'? 
There  are  no  signs  of  peril  without,  no  sound  of  the  enemy's 
approach.  Your  temptations,  where  are  they  1  "  Not  march- 
ing down  your  streets,  a  bannered  host,  with  trumpets  to 
proclaim  their  siege,  and  with  warlike  notes  of  preparation. 
Virtue's  victories  would  then  be  comparatively  easy.  But 
your  temptations  hover  about  you  in  wary  ambush.  They 
lurk  in  the  common  labor,  where  the  world  gambles  for 
your  soul ;  in  the  social  fellowship,  where  criminality  cor- 
rupts under  the  name  of  cordiality  ;  in  the  flatteries  of  your 
beauty,  or  your  talents,  or  your  disposition,  which  borrow 
the  silver  tones  of  friendship,  and  sound  so  like  them  that 
you  listen  ;  in  the  familiar  pleasures  that  make  the  feet  of 
the  hours  so  swift,  and  the  earth  so  satisfying,  that  you  feel 
no  need  of  heaven.  Here  are  your  tempters.  They  are 
disguised;  they  take  circuitous  paths;  they  carry  gifts  in 
their  hands,  and  place  crowns  on  your  heads ;  they  are 
clothed  like  angels  of  light."* 

The  fact  that  man  is  the  tempter  of  man  shows  : 
First.  The  moral  degradation  of  human  nature.  Man 
has  become  the  tool  of  Satan.  The  false  religionists,  the 
hypocrites,  the  infidels,  the  blasphemers,  the  carnal,  what 
are  they"?  The  instruments  of  the  devil,  to  seduce  and 
corrupt  their  fellow  men.  "  Demoniacal  possessions  "  were 
not  confined  to  Judea,  nor  limited  to  the  theocratic  age  and 
*  T.  D.  Huntington,  D.D. 


390  THE   HOMILIST. 

people ;  they,  in  a  moral  sense,  pervade  all  lands,  and  run 
through  all  times.  "The  works  of  the  devil"  are  every- 
where  around  you.  Alas  for  human  nature!  Who  shall 
deliver  us  1  Who  shall  cast  out  the  evil  spirit  from  the 
world  ?  Who  shall  destroy  his  works  ?  There  is  one  who 
can,  and  to  him  we  look,  and  in  his  all-conquering  strength 
we  trust.  "  Gird  thy  sword  upon  thy  thigh,  O  most 
mighty,"  etc. 

The  fact  that  man  is  the  tempter  of  man  shows, 
Secondly,  The  necessity  of  constant  watchfulness.  In 
social  circles  be  ever  on  your  guard ;  be  cautious  as  to  the 
companionship  you  form,  as  to  the  books  you  read,  as  to 
the  guides  you  follow.  The  evil  spirit,  as  of  old,  is  going 
to  and  fro  through  the  earth;  beware  of  "his  devices;" 
arm  yourselves  against  his  "fiery  darts."  Failing  in  one 
way,  he  is  more  than  ever  active  in  side-works  and  in  "  tract 
oblique."  When  the  Russian  troops  were  retreating 
across  a  frozen  lake  before  Napoleon's  army,  Bonaparte 
stationed  his  artillery  on  a  neighboring  elevation,  and  or- 
dered' them  to  fire  on  the  ice  and  break  it  up,  and  thus  en- 
gulf the  enemy's  regiments.  The  guns  were  leveled  and 
discharged,  but  the  balls  glanced  and  rolled  on  the  ice  with- 
out breaking  it.  Suddenly  one  of  his  colonels  thought 
to  elevate  his  howitzers  and  fire  into  the  air.  The  mo- 
mentum of  the  descending  projectiles,  a  falling  shower  of 
iron  and  lead,  shattered  the  ice,  and  sent  down  the  host 
into  the  waters  of  the  lake.  It  is  not  the  only  instance  in 
which  the  arts  of  war  have  followed  precisely  the  arts 
of  the  devil.  It  is  by  the  oblique  shot  of  our  tempters 
that 


THE   WAY   OF  THE   TEMPTER.  391 

'  The  meanest  foe  of  all  the  train 

Has  thousands  and  ten  thousands  slain.'  " 

Satan  never  plays  a  bold  game.  He  wins  in  ways  and 
places  we  dream  not,  and  he  is  sinking  mines  and  laying 
powder  trains  where  few  or  none  of  us  expect. 

We  infer  from  the  narrative, 

III.  That  the  tempter  of  our  race  always  assumes  the 
GARB  of  goodness.  The  temptation  came  to  this  "  old  proph- 
et" not  only  through  a  man,  but  under  the  garb  of  piety. 
Listen  to  the  tempter's  argument :  "  I  am  a  prophet  also 
as  thou  art ;  and  an  angel  spoke  unto  me  by  the  word  of 
the  Lord,  saying.  Bring  him  back  with  thee  into  thine  house, 
that  he  may  eat  bread  and  drink  water.  But  he  lied  unto 
him."  Yes,  it  was  a  lie.  No  angel  in  the  universe  ever 
made  such  a  communication  to  him ;  it  was  a  fabrication 
of  his  own  in  order  to  deceive.  What  could  have  induced 
him,  the  prophet  of  Bethel,  to  have  invented  this  falsehood 
to  deceived  "I  cannot,"  says  Matthew  Henry,  "but  call 
him  a  false  prophet  and  a  bad  man ;  it  being  much  easier  to 
believe  that  from  one  of  such  a  bad  character  should  be  ex- 
torted a  confirmation  of  what  the  man  of  God  said,  (as  we 
find,  verse  32,)  than  that  a  true  prophet  and  a  good  man 
should  tell  such  a  deliberate  lie  as  he  did,  and  father  it  upon 
God.  '  A  good  tree  could  never  bring  forth  such  corrupt 
fruit.'  Perhaps  he  was  trained  up  among  the  sons  of 
the  prophets  in  one  of  Samuel's  colleges ;  but  growing 
worldly  and  profane,  the  spirit  of  prophecy  had  departed 
from  him.  If  he  had  been  a  good  prophet  he  would  have 
reproved  Jeroboam's  idolatry,  and  not  have  suffered  his 


892  THE   HOMILIST. 

sons  to  attend  his  altars,  as  it  should  seem  they  did." 
What  could  have  been  his  ruling  motive  ?  Was  it  kind- 
ness  ?  Did  compassion  for  the  hunger  and  thirst  of  the 
traveler  stimulate  him  to  this  %  Were  it  so,  kindness  can- 
not justify  falsehood.  Was  it  pride  ?  Did  he  .wish  the 
honor  of  entertaining  the  man  who  had  refused  the  pressing 
hospitality  of  the  king?  Was  it  envy?  Did  he  desire  the 
ruin  of  the  man  who  had  thus  by  a  prophetic  act  won  the 
good- will  and  respect  of  Israel's  mighty  monarch  ?  Was  it 
contrition  ?  Having  heard  of  the  faithfulness  of  this  prophet 
from  Judah,  did  conscience  smite  him  w^ith  a  sense  of  his 
own  prophetic  infidelity,  and  did  he  seek  this  interview  in 
order  to  make  himself  morally  right  ?  Even  this  w^ould  be 
no  proof  of  his  goodness,  and  no  justification  of  his  false- 
hood. Whatever  was  the  motive,  it  worked  under  the  garb 
of  truth  and  religion.  He  spoke  in  the  name  of  humanity 
and  of  God,  and  it  was  this  that  gave  effect  to  his  utter- 
ance. This  is  our  point.  Temptation  ever  comes  in  this 
form.  It  is  only  as  the  devil  arrays  himself  in  the  costume 
of  virtue  that  he  becomes  seductive ;  it  is  only  as  he  speaks 
the  language  of  truth  that  his  blasphemous  errors  take 
effect.  Gross  depravity  is  repulsive ;  error  fully  expressed 
is  weak ;  sheer  selfishness  disgusts ;  Satan,  represented  as  he 
has  been  sometimes  with  cloven  feet  and  all  concentrated 
malignities  on  his  countenance,  is  so  ugly  that  men  fly  as 
by  instinct  from  him.  But  adorn  depravity,  put  error  into 
the  language  of  truth,  robe  selfishness  in  the  attire  of  love 
and  generosity,  and  these  evils  become  the  mighty  moulder- 
ing forces  of  society.  In  our  age  and  country  the  devil 
puts  on  all  the  beauteous  forms  that  genius  can  invent,  or 


THE   WAY   OF  THE   TEMPTER.  393 

that  art  can   produce.     Truly   exclaims   England's  famed 

dramatist : 

"  0 !  that  deceit  should  steal  such  gentle  shapes, 
And  with  a  virtuous  visage  hide  deep  vice." 

We  infer  from  this  narrative, 

IV.  That  the  tempter  of  our  race  generally  becomes 
THE  tormentor  OF  HIS  VICTIM.  The  prophet  of  Judah  has 
yielded  to  the  invitation ;  in  disobedience  to  the  command 
of  God,  he  is  now  sitting  at  the  table  and  partaking  of  the 
hospitality  of  his  tempter ;  his  conscience,  most  likely,  is 
by  no  means  satisfied  with  the  position  in  which  he  has 
placed  himself.  It  may  be  that  he  is  morally  uncomfortable, 
and  expresses  to  his  host  his  painful  misgivings.  But  what 
comfort  does  the  man  offer  who  has  turned  him  from  the 
right?  None.  On  the  contrary,  he  makes  a  declaration 
which  must  have  struck  agony  into  his  heart.  In  the  name 
of  heaven  he  denounces  the  conduct  of  the  man  whom  he 
had  seduced.  Hear  his  taunting :  "  Forasmuch  as  thou  hast 
disobeyed  the  mouth  of  the  Lord,  and  hast  not  kept  the 
commandment  which  the  Lord  thy  God  commanded  thee, 
but  earnest  back,  and  hast  eaten  bread  and  drunk  water  in 
the  place  of  the  which  the  Lord  did  say  to  thee.  Eat  no 
bread,  and  drink  no  water ;  thy  carcass  shall  not  come  unto 
the  sepulcher  of  thy  fathers."  This  conduct  reminds  us  of 
the  conduct  of  those  chief  priests  and  elders  who  had  tempted 
Judas  to  betray  his  master  for  thirty  pieces  of  silver. 
When  the  conscience  of  the  miserable  betrayer  of  his 
Master  was  roused  to  anguish  at  the  enormity  of  his  sin,  ho 
hurried  to  his  tempters,  with  the  silver  burning  in  his  hands, 


394  THE  HOMILIST. 

crying  vehemently  in  their  ears,  saying,  "  I  have  sinned  in 
that  I  have  betrayed  innocent  blood."  What  did  they  say '? 
Did  they  offer  any  consolation  ?  or  made  they  any  attempt 
to  soothe  the  distracted  heart  of  their  victim  ?  No  !  but 
they  said:  '^What  is  that  to  us?  See  thou  to  thatP  When 
some  subtle  infidel  has  enticed  the  young  man  of  prayer 
from  the  right  path,  and  has  filled  his  heart  with  doubts,  and 
the  day  of  death  comes  on,  what  ray  of  light  for  him  has 
he  as  the  dark  valley  is  being  entered  ?  "  They  have  made 
me  curse  my  old  mother,"  said  a  dying  backslider ;  "  they 
have  filled  my  heart  with  cursings  and  bitterness,  they  have 
blown  out  the  last  starlight,  and  now  /  am  making  my  way 
alone  to  the  land  of  unending  night.  May  God  have  mercy 
on  my  young  companions,  who  have  been  misled  by  the 
leaders  of  that  infidel  club." 

This  tormenting  conduct  of  tempters  is. 

First,  A  matter  of  necessity.  A  tempter  is  a  sinner,  and 
no  sinner  has  any  consolation  to  offer  a  sinner.  All  hell, 
peopled,  as  it  may  be,  with  intellects  of  gigantic  order,  is 
too  weak  to  conceive  one  consolatory  thought  or  utter  one 
soothing  word.     Sin  has  no  balm  for  a  guilty  conscience. 

This  tormenting  conduct  of  tempters  is. 

Secondly,  Prophetic.  It  shows  what  must  be  the  case 
for  ever.  The  response  of  every  appeal  in  the  future  world 
of  misery,  of  the  infidel  to  his  agonized  disciple,  of  the 
seducer  to  his  tormented  victim,  will  be,  "  What  is  that  to 
us  ?     See  thou  to  that."     We  infer  from  the  narrative, 

V.  That  the  tempter  of  our  race,  once  yielded  to, 
MAY  ACCOMPLISH  OUR  RUIN.     The  prophet  of  Judah  leaves 


THE  WAY  OF  THE  TEMPTER.  395 

the  house  of  the  tempter,  mounts  the  ass,  and  recommences 
his  homeward  journey  with  feelings,  we  should  imagine,  of 
no  happy  description.  He  had  done  the  wrong  thing  ;  he 
had  brought  guilt  upon  his  conscience ;  the  menace  of  the 
tempter  rang  in  his  heart ;  there  was  a  boding  darkness 
over  his  whole  soul.  In  every  step,  perhaps,  he  felt  he  was 
approaching  something  mysteriously  terrible.  How  differ- 
ent are  his  feelings  now  to  those  he  had  when  he  commenced 
his  journey  the  first  time  from  the  temple  of  Bethel  and 
from  the  presence  of  the  king !  He  was  strong  then  in  the 
consciousness  of  having  fulfilled  his  sacred  mission ;  he 
moved  then  with  a  firm  step  on  his  homeward  way.  Con- 
sciousness of  having  done  the  right  thing  energizes  the  whole 
system,  body  and  soul,  and  suns  the  whole  scene  of  life  with 
a  warmer  glow  and  a  brighter  radiance.  Kind  nature  smiles 
the  sunshine  of  her  approbation  on  him  who  has  the  well- 
done  of  his  conscience. 

Not  far  did  this  man  proceed  on  his  way  before  the  de- 
nunciation of  his  tempter  took  effect :  "A  lion  met  him  by 
the  way,  and  slew  him:  and  his  carcass  was  cast  in  the  way, 
and  the  ass  stood  by  it,  and  the  lion  also  stood  by  the 
carcass." 

In  the  physical  fate  of  this  prophet  we  are  reminded  of 
two  things  : 

First.  The  course  of  justice.  That  dead  carcass  lying  in 
the  wayside  is  an  eloquent  homily  against  sin.  In  it  the 
voice  of  justice  declares,  with  telling  emphasis,  that  com- 
pliance even  with  the  most  plausible  temptation  is  a  sin,  and 
that  sin,  even  in  a  good  man  and  a  true  prophet  must  be 
punished. 


396  THE  HOMILIST. 

In  the  physical  fate  of  this  prophet  we  are  reminded  of, 
Secondly,  Tlie  interposition  of  mercy.  The  ravenous 
lion,  contrary  to  his  instincts,  instead  of  devouring  his  vic- 
tim, stands  over  it  as  a  kind  guardian.  Justice  made  that 
lion  do  so  much,  but  mercy  restrained  him  from  doing 
more.  Mercy  triumphs  over  judgment.  The  philosophy 
of  all  human  history  is  symbolized  here.  Justice  goes  with 
nature.  It  was  the  nature  of  the  lion  to  destroy.  Mercy 
interrupts  the  course  of  justice.  It  was  contrary  to  the 
nature  of  the  lion  to  guard  rather  than  devour  its  victim. 
Verily  this  dead  carcass,  with  the  lion  standing  over  it,  con- 
stituted one  of  the  most  full  and  forcible  sermons  on  God's 
government  ever  delivered  on  this  earth.  More  truth  comes 
from  this  dead  carcass  than  from  the  living  lips  of  many  a 
modern  preacher. 

VI.  That  the  tempter  of  our  race  is  compelled  to 
DO  homage  to  the  virtue  he  has  assailed.  The  old 
prophet  of  Bethel  having  heard  of  the  sad  fate  that  had 
befallen  the  man  he  had  tempted,  struck  perhaps  with  con- 
trition, had  his  ass  "  saddled"  and  hastened  to  the  spot.  He 
finds  "  the  carcass  cast  in  the  way,  and  the  ass  and  the  lion 
standing  by  the  carcass ;  the  lion  had  not  eaten  the  carcass 
nor  torn  the  ass."  He  placed  the  dead  body  on  the  ass, 
brought  it  back  to  Bethel,  laid  it  in  his  grave,  wept  over  it, 
exclaiming :  "Alas,  my  brother !"  and  then  commanded  his 
sons,  saying:  "When  I  am  dead,  then  bury  me  in  the  sepul- 
cher  wherein  the  man  of  God  is  buried;  lay  my  bones 
beside  his  bones."  Such  is  the  homage  which  the  tempter 
pays  to  the  virtue  of  his  victim. 


THE  WAY  OF  THE  TEMPTER.  397 

Such  homage  vice  must  ever  pay  to  virtue.  There  is  not 
a  being  in  the  universe,  even  the  prince  of  tempters,  that  is 
not  bound  by  the  laws  of  conscience  to  respect  the  virtue 
he  seeks  to  destroy.  Ye  young  men  and  women,  whose 
hearts  throb  in  warm  sympathy  with  "  the  true,  the  beau- 
tiful, and  the  good,"  and  whose  aim  it  is  to  embody  in  your 
life  the  high  moral  aspirations  of  your  soul,  let  me  assure 
you  that  those  who  may  endeavor,  from  time  to  time,  to 
shame  you  out  of  your  virtue  by  ridicule,  or  to  win  you 
from  it  by  blandishments,  have  an  inward  reverence  for  all 
the  good  they  discover  in  your  character.  It  must  be  so. 
Universal  conscience  approves  the  right.  Every  groan  in 
hell  is  an  impressive  tribute  to  virtue.     The  tempter 

"  Wails  those  whom  he  strikes  down." 

To  the  young  specially,  in  conclusion,  let  me  say,  I  have 
endeavored  to  use  this  strange  fragment  of  old  Hebrew  his- 
tory in  order  to  unmask  the  tempter,  and  to  show  you  his 
devious  ways,  and  thus  put  you  on  your  guard.  Remem- 
ber, however  exalted  the  mission  to  which  you  are  called, 
and  high  the  virtues  that  distinguish  your  character,  you 
are  still  within  the  sphere  of  the  tempter.  Remember  that 
the  tempter  comes  not  to  you  in  any  black,  Tartarean  form, 
with  cloven  foot,  and  hollow,  sepulchral  voice,  but  that  he 
approaches  in  the  guise  too  often  of  an  angel  of  light,  thinks 
with  the  t)rain,  feels  with  the  heart,  and  talks  with  the  tones 
of  a  silvery  sweetness.  'J  Satan  does  not  march  his  victims 
up  to  face  perdition  point  blank.  He  leads  men  to  it  by 
easy  stages,  and  through  a  labyrinth  that  shows  no  danger. 
Round  and  round  go  these  circling  currents  of  the  Northern 


398  THE   HOMILIST. 

Sea  that  swallow  the  ship ;  and  by  the  same  winding  coil 
goes  the  spiritual  decline  that  ends  in  spiritual  death."  A 
mile  above  the  Falls  of  Niagara  the  water  is  limpid  and 
glassy ;  none  unacquainted  with  the  river  would  say  that  a 
terrible  cataract  was  at  so  short  a  distance  away.  You 
launch  your  boat,  and  your  oar  flashes  in  sunlight  and 
beauty.  From  the  shore  the  tempter  cries  "  All  is  safe," 
and  down  you  glide ;  but  soon  the  current  shows  itself  in.  a 
strength  that  cannot  be  mistaken.  On  if  you  go  death  cer- 
tain and  most  terrible  will  befall  you.  Listen  to  the  syren 
voice  of  the  tempter,  be  guided  by  his  counsel,  and  you  are 
lost.  There  is  ruin  in  every  wave  of  his  hand.  Remember 
that  ruin  lurks  underneath  the  most  winsome  or  sanctimoni- 
ous smiles.  Remember  that  the  tempter,  after  he  has  won 
you  to  his  wish,  and  brought  the  fire  of  remorse  into  your 
conscience,  instead  of  breathing  to  you  a  word  of  comfort, 
will  taunt  and  torment  you.  Remember  that  yielding  even 
to  one  suggestion  of  the  tempter  is  sin ;  and  that  even  one 
sin  must  be  punished  either  here  or  in  the  great  here- 
after. Remember  that  those  who  seek  to  rob  you  of 
your  virtues  by  the  sneers  of  malice,  or  by  the  prom- 
ises of  love,  will,  if  they  are  not  made  virtuous  here, 
find  an  everlasting  hell  in  rendering  the  homage  of  their 
nature  to  that  virtue  of  which  they  have  robbed  you, 
but  which  they  have  not,  and  to  which  they  can  never 
attain. 

Trust  in  Him  who  is  the  great  conqueror  of  Satan  and 
the  Captain  of  human  salvation.  Quit  you  like  men.  "  Put 
on  the  whole  armor  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil."     Unbounded  trust  and  vital 


ARGUMENT  FOR  EVANGELISM.        399 

faith  in  Christ  are  our  defense  and  our  victory.     I  know  of 
nothing  else  on  which  to  depend. 

"  If  this  fail, 
The  pillared  firmament  is  rottenness, 
And  earth's  base  built  on  stubble." 


HOMILY    LXYI. 

AN"  EVER-GROWING  ARGUMENT  FOR  EVANGELISM. 

Many  shall  run  to  and  fro,  and  knowledge  shall  be  increased. 
Daniel  xii,  4. 

Our  age  realizes  the  scene  here  predicted.  This  genera- 
tion is  pre-eminently  migratory ;  men  are  everywhere  on 
the  move ;  a  restless  impulse  has  seized  the  world,  and  the 
fixed  habits  which  bound  our  ancestors  to  their  hearths  are 
giving  way.  Our  countrymen  are  now  found  in  every  part 
of  the  world,  and  are  mingling  with  all  the  varied  tribes  of 
mankind.  By  the  invention  of  steam,  and  the  improvements 
of  navigation,  distance  is  almost  annihilated.  Thoroughfares 
are  open  up  through  every  part  of  the  globe,  and  distant 
nations  are  brought  into  close  and  frequent  intercourse. 
Men  are  here  in  the  morning  and  three  to  six  hundred  miles 
distant  at  night ;  here  this  week,  and  treading  the  continent 
of  Europe  next.  Different  principles  stimulate  men  in 
this  incessant  migration.  The  emigrant  moves  for  bread, 
the  merchant  for  wealth,  the  hero  for  conquest,  the  trav- 
eler for  pleasure,  the  philosopher  for  truth,  the  Christian 
for  souls. 


4:00  THE   HOMILIST. 

Now  the  intellectual  results  of  all  these  intermigrations 
is  knowledge  !  "  Knowledge,"  says  the  prophet,  "  shall  be 
increased."  There  are  other  creatures  which  migrate  as 
well  as  man.  "The  crane  and  the  swallow"  migrate,  yet 
they  get  no  knowledge :  their  bodies  are  active  but  their 
souls  are  stationary.  Their  journeying  during  sixty  cen- 
turies has  not  yielded  them  one  new  idea.  In  their  mental 
world  there  is  no  accession  of  light.  Not  so  with  men. 
Knowledge  increases  as  they  journey  to  distances  and 
mingle  with  foreigners.  Their  knowledge  of  the  physical 
world  increases :  of  its  geological  formations,  political 
divisions,  its  productions,  extent,  climates,  and  tenantry. 
Their  knowledge  of  man  increases :  of  his  antiquity,  iden- 
tity, and  spiritual  condition.  What  a  wonderful  increase 
in  knowledge  has  taken  place  in  modern  times !  Indeed, 
the  great  discoverers  of  science  have  only  just  departed  from 
our  midst.  Bacon,  who  freed  the  mind  from  scholastic 
bondage ;  Newton,  who  gave  us  a  true  theory  of  the  uni- 
verse ;  Harvey,  who  discovered  the  circulation  of  blood ; 
Locke,  who  explored  the  world  of  mind ;  Watt,  who  gave  us 
a  steam  engine;  these  great  men  that  have  given  the  modern 
world  such  an  impulse  to  knowledge,  are  scarcely  cold  in 
their  graves.  The  tide  of  human  knowledge  is  set  in ;  it 
is  flowing,  and  destined  to  flow  higher  and  higher.  Mind 
is  roused  from  the  slumber  of  ages,  the  floodgates  of 
thought  are  broken  up,  and  knowledge  must  go  on  in- 
creasing. 

Now  I  shall  use  this  necessary  augmentation  of  knowl- 
edge as  an  argument  for  the  necessity  of  propagating  the 
Gospel. 


AECrlJMENT   FOR  EVANGELISM.  401 

L  The  more  secular  knowledge  the  world  has  the 
MORE  need  it  has  OF  THE  GosPEL.  SoiHc  deny  this,  oth- 
ers doubt  it,  and  but  few,  perhaps,  believe  it.  The  follow- 
ing thoughts,  however,  would  make  it  evident : 

First :  That  mere  knowledge  effects  no  radical  change  in 
the  great  principles  of  human  character.  The  sources  of 
all  action  are  in  the  heart.  Our  likes  and  dislikes  are  our 
controlling  impulses.  Philosophy,  consciousness,  and  the 
Bible  show  that  "  out  of  the  heart  are  the  issues  of  life." 
Now  does  secular  knowledge  change  the  heart?  Does  it 
make  a  dishonest  man  honest,  a  selfish  man  generous,  and 
a  sensual  man  spiritual  ?  Let  the  history  of  intelligent  na- 
tions answer.  Greece  was  philosophic,  but  what  was  its 
moral  character  ?  Consult  Paul's  Epistles  to  the  Corinth- 
ians. Rome  was  philosophic,  but  what  was  its  moral  con- 
dition*? Read  the  first  chapter  to  the  Romans.  Why, 
Socrates  himself  was  accused  of  sensuality.  Plato's  repub- 
lic was  constructed  on  the  principle  of  a  community  of 
wives;  Cicero  contended  for  fornication;  Zeno  considered 
unnatural  sins  as  indifferent.  China  and  India  are  learned 
in  their  way,  but  where  are  their  virtues  1  I  grant,  indeed, 
that  knowledge  may  induce  and  qualify  a  man  to  act  out 
the  evil  principles  of  his  heart  in  a  more  refined  and  less 
offensive  manner.  The  intelligent  man,  instead  of  commit- 
ting some  petty  deed  of  larceny,  will  rob  on  a  large  scale ; 
and  under  the  protection  of  the  law  will  form  and  execute 
schemes  of  legal  fraud.  It  is  fashionable  now  for  states- 
men, orators,  and  journalists  to  trace  crimes  to  ignorance, 
and  to  represent  education  as  the  effective  purifier  of  public 
morals.     My  impression  is  that  you  may  multiply  schools 

The  Honiilist.  26 


402  THE   HOMILIST. 

on  every  hand,  fill  the  nation  with  secular  knowledge,  and 
still  the  springs  of  morals  may  remain  as  polluted  as  ever. 
Some  of  the  most  illustrious  chiefs  in  English  literature 
figure  as  the  most  despicable  characters  in  English  morals. 
Bacon,  Dryden,  Churchill,  Burns,  Pope,  and  many  other 
literary  peers  were  certainly  not  eminent  for  virtue. 
Nothing  but  the  Gospel  can  act  upon  the  heart. 

Secondly.  The  more  knowledge  the  greater  will  he  the 
power  for  evil.  "Knowledge  is  powder."  A  few  intelligent 
men  in  a  village  or  a  town  will  exert  flir  greater  influence 
than  hundreds  of  the  ignorant.  As  the  world  grows  in 
knowledge  it  grows  in  power  to  trample  upon  the  laws  of 
God,  to  poison  the  fountains  of  influence,  and  to  rebel 
against  the  interest  of  the  universe.  The  power  of  the 
devil  is  the  power  of  knowledge. 

Thirdly.  The  more  knowledge  the  larger  the  amount  of 
responsibility.  Christ  taught  this.  "  He  that  knoweth  his 
master's  will,"  etc.  Here  then  is  my  argument :  If  secular 
knowledge  is  destined  to  increase,  if  this  know^ledge  has  not 
the  power  to  change  the  heart,  while  it  increases  man's 
power  to  do  evil  and  enhances  his  responsibility,  then 
ought  not  our  earnestness  in  the  propagation  of  the  Gospel 
to  rise  with  the  increase  of  general  intelligence  1 

II.   The  more  knowledge    the  world  has   the    more 

LIKELY    IT    IS    TO    RECEIVE    THE    GoSPEL.       It    SCCmS    tO   mC    a 

common  impression  that  a  state  of  rude  savage  heathenism 
is  more  favorable  to  the  reception  of  the  Gospel  than  a 
state  of  enlightened  civilization.  We  think  that  this  im- 
pression is  contrary  to  fact  and  injurious  in  influence.     We 


ARGUMENT  FOR  EVANGELISM.       403 

would  rejoice  indeed  in  the  fact  that  the  Gospel  is  suited  to 
man  in  the  lowest  stage  of  development ;  that  no  spirit  is 
so  sensualized,  so  deeply  sunk  that  the  Gospel  cannot  reach 
it.  But  we  contend  that  the  more  intelligent  a  man  is  the 
more  favorable  his  condition  for  Gospel  influence. 

First.  The  more  intelligent  a  man  is  the  more  evidence  he 
will  have  to  convince  him  of  the  truth  of  the  Gospel.  The 
more  information  a  man  gets,  either  from  testimony,  ob- 
servation, or  research,  concerning  the  facts,  scenes,  and  cus- 
toms referred  to  in  the  Bible,  the  more  evidence  he  will 
have  to  convince  him  of  its  truth.  If  the  function  of  evi- 
dence is  to  convince,  the  intelligent  man  is  in  a  far  better 
condition  than  the  ignorant. 

Secondly.  The  more  intelligent  a  man  is  the  more  illus- 
trations he  will  have  of  the  power  of  the  Gospel.  What 
illustrations  of  the  power  of  the  Gospel  has  an  intelligent 
man  which  are  hid  entirely  from  the  ignorant!  He  can 
trace  its  conquests  on  the  page  of  history  from  the  day  of 
Pentecost  to  this  hour.  From  the  little  room  of  Jerusa- 
lem, spreading  over  the  east,  flowing  to  the  west,  and  send- 
ing back  its  streams  eastward  again,  he  can  follow  it. 

Thirdly.  The  more  intelligent  a  man  is  the  more  indica- 
tions he  ivill  see  for  the  necessity  of  the  Gospel.  The  more 
a  man  understands  his  own  nature  the  more  he  will  be  pre- 
pared to  feel  that  laws,  education,  and  science  are  not  suffi- 
cient to  meet  the  spiritual  wants  of  his  nature  and  con- 
dition. 

Fourthly.  The  more  intelligent  a  man  is  the  more  fitted  he 
will  be  to  appreciate  the  discoveries  of  the  Gospel.  The  more 
knowledge  he  has  the  better  will  he  be  able  to  appreciate  the 


404  THE   HOMILIST. 

wisdom  of  the  scheme,  the  righteousness  of  the  claims,  and 
the  adaptation  of  the  provisions  of  the  Gospel.  (1.)  The 
character  of  the  Gospel  encourages  this  impression.  What 
a  sublime  system  is  Christianity !  It  has  aspects  of  grand- 
eur, relations  and  bearings  which  an  ignorant  man  is  incom- 
petent to  discover.  (2.)  The  effects  of  missionary  labor 
encourage  the  impression.  Where  does  the  missionary 
succeed  most?  among  the  barbarous  or  the  civilized 
classes?  Compare  the  reports  of  our  home  missions  with 
those  of  foreign.  (3.)  The  example  of  the  first  ministers 
of  Christianity.  Where  did  the  apostles  go  to  preach  ? 
Did  they  search  out  the  darkest  parts  of  the  world  ?  Did 
they  go  among  barbarous  and  savage  hordes  ?  No  ;  they 
selected  the  most  enlightened  and  influential  parts  of  the 
world  for  their  spheres  of  labor.  To  Philippi,  and  Ephe- 
sus,  and  Antioch,  and  Corinth ;  to  Egypt,  the  fountain  of 
learning ;  to  Athens,  the  seat  of  science,  "  the  eye  of 
Greece ;"  to  Rome,  the  enlightened  empress  of  the  world, 
they  went!  These  men  knew  that  the  more  enlightened 
the  population  were  the  more  likely  they  would  be  to  ap- 
preciate the  message,  and  the  more  qualified  afterward  to 
propagate  it. 

From  this  subject  we  learn, 

(1.)  The  glory  of  the  Gospel.  Let  the  intellect  of  the 
world  advance  !  it  can  never  outgrow  the  Gospel ;  the  Gos- 
pel will  never  become  obsolete.  As  the  sunny  vault  above 
us  widens  to  the  advanced  step  of  the  traveler  scaling  the 
hills,  so  the  Gospel  expands  to  the  intellectual  progress  of 
the  ages.  (2.)  Our  encouragement  to  diffuse  it.  Were  I 
assured  that  the  Gospel  would  succeed   better  among  the 


THE   BRIGHT  LIGHT  IN   THE  CLOUD.  405 

ignorant  than  the  learned,  and  that  as  men  advanced  in  in- 
telligence, the  farther  they  passed  from  the  reach  of  the 
Gospel,  I  should  lose  hope  in  the  final  triumph  of  Chris- 
tianity ;  for  knowledge,  secular  knowledge,  is  destined  to' 
advance.  The  tide  of  human  intelligence  must  rise.  But 
such  is  not  the  fact.  More  knowledge  the  better.  Let 
knowledge  increase ;  let  schools  multiply ;  let  the  streams 
of  literature  deepen  and  widen ;  let  men  run  to  and 
fro;  let  nations  mingle  together;  let  the  thoughts  of 
men,  the  world  over,  flow  and  reflow,  and  the  sea  of 
knowledge  cover  the  world.  Both  the  world's  need  of 
the  Gospel  and  its  capacity  for  receiving  it  are  heightened 
by  all  this. 


HOMILY  LXYII. 

THE   BRIGHT   LIGHT  IN  THE   CLOUD. 

And  now  men   see  not  the   bright  light  wliich  is  in  the  clouds. 
Job  xxxvii,  21. 

This  chapter  is  the  conclusion  of  Elihu's  fourth  and  last 
speech  to  Job.  The  design  of  the  whole  of  his  argument  is 
to  indicate  the  character  of  God  in  his  dealings  with  man- 
kind. This  he  does  by  showing  that  such  is  the  wisdom  he 
has  displayed  in  the  creation  and  management  of  the  world, 
that  men  ought  to  repose  the  utmost  confidence  in  him. 

The  moral  of  the  whole  is,  that  as  we  cannot  "  find  him 
out"  we  should  reverence  and  trust  him  as  the  all-wise  and 
just. 


406  THE  HOMILIST. 

I  shall  take  the  text  to  illustrate  the  disposition  of  men  to 
look  upon  the  dark  side  of  things. 

■  I.  The  text  will  apply  to  the  skeptic  in  relation  to 
THE  DARK  THINGS  OF  REVELATION.  These  men  ill  looking  at 
the  Bible  "see  not  the  bright  light  that  is  in  the  clouds." 
They  see  the  clouds,  and  through  the  unbelief  of  their  heart 
these  clouds  blacken  and  spread  until  they  cover  the  whole 
firmament  of  revelation.  No  star  breaks  through  their 
impervious  mass,  no  ray  brightens  the  fringe  of  their  sable 
robes.  That  there  are  clouds  hanging  over  this  book  it  is 
far  more  Christian  to  admit  .than  to  deny.  Not  a  few  of  the 
historical  discrepancies,  and  recorded  utterances  and  doings 
of  God,  are  clouds  to  me.  Notwithstanding  the  explana- 
tions of  talented  critics  and  able  theologians  they  still  con- 
tinue; no  breeze  of  argument  has  yet  borne  them  off. 
There  are  men,  of  course,  to  whom  this  book  has  no  mys- 
tery; they  can  explain  everything — it  is  "reading-made- 
easy  ;"  and  they  would  brand  as  dolts  or  infidels  those  who 
thus  frankly  acknowledge  their  ignorance.  Albeit  we  must 
be  candid,  and  confess  that  the  Bible  to  us  contains  "  things 
hard  to  be  understood."  We  feel  with  Paul,  when  he  said, 
"  How  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out !" 

But,  thank  God,  though  we  see  the  clouds,  the  clouds 
which  the  skeptic  sees,  we  do  not  see  them  like  him.  We 
see  a  bright  light  upon  them.  Every  one  is  silvered  with 
celestial  i)eams. 

There  are  several  things  which  give  the  darkest  of  them 
a  bright  light : 


THE  BRIGHT  LIGHT  IN  THE  CLOUD.  407 

First.  There  is  the  love  of  the  infinite  Father.  This 
shines  through  all  its  pages.  Even  his  denunciations  and 
judgments  are  but  modifications  of  his  love.  They  are  but 
his  breath  cleansing  the  moral  atmosphere  of  the  world. 
His  love  lights  up  every  sentence  and  sparkles  through 
every  cloud. 

Secondly.  The  unspotted  holiness  of  our  'great  Example. 
The  Bible  records  sad  deeds  of  enormous  wickedness  and 
defects  even  in  those  it  represents  as  the  saints  of  God. 
This  is  a  cloud.  But  the  character  of  him  it  represents  as 
our  great  Exemplar  is  without  a  spot.  His  excellences 
radiate  through  all.  They  are  a  bright  light  upon  the 
cloud. 

Thirdly.  The  provision  he  has  made  for  our  spiritual  re- 
covery. Whatever  else  you  may  doubt  by,  there  is  no  room 
to  doubt  the  freeness,  the  abundance,  and  the  efficacy  of  re- 
deeming grace.     This  is  a  bright  light  upon  the  cloud. 

Fourthly.  The  existence  of  a  blessed  immortality.  What- 
ever difficulties  you  may  have,  you  can  have  no  difficulty 
with  this.  "I  am  the  resurrection  and  the  life,"  etc. 
"  Brethren,  I  would  not  have  you  ignorant,"  etc.  "  It  doth 
not  appear  what  we  shall  be,"  etc.  Immortality  is  a  bright 
light  upon  all  the  clouds  of  revelation.  So  long  as  I  see 
these  bright  beams  upon  the  clouds  of  revelation,  I  am  not 
anxious  about  them.  I  could  not  live  under  a  firmament  of 
clear  burning  azure.  The  clouds  give  variety  and  interest  to 
the  scene;  they  soften  and  cool  the  brilliant  and  burning  rays. 

11,  The  text  will  apply  to  the  factious  fault-finders 
OF    God's    providence.      Some   people    are    everlastingly 


408  THE    HOMILIST. 

musing  on  the  difficulties  of  providence.  (1.)  The  permis- 
sion of  moral  evil  is  a  cloud.  (2.)  The  apparent  disregard 
of  God  to  the  moral  distinctions  of  society  is  a  cloud.  "All 
things  come  alike  to  all,"  etc.  (3.)  The  power  which  wicked- 
ness is  often  allowed  to  exercise  over  virtue  is  a  cloud  : 
chains,  dungeons,  stakes.  (4.)  The  premature  deaths  of  the 
good  and  useful  are  a  cloud.  We  feel  these  clouds ;  we 
feel  that  "clouds  and  darkness  are  round  about  him,"  that 
"  his  way  is  in  the  sea  and  his  path  in  the  great  waters,  and 
his  footsteps  are  not  known." 

But  there  is  a  bright  light  upon  these  clouds.  The  belief 
that  they  are  local^  temporary^  transitional^  is  a  bright  light 
upon  all  the  clouds.  I  look  up  on  them  as  they  roll  over 
me,  and  feel  that  they  are  not  universal,  that  they  are  mere 
vapor-spots  on  the  great  sky  of  being ;  that  they  are  not 
eternal,  they  are  only  of  the  other  day ;  and  that  they  are 
only  introductory  to  a  higher  state  of  things.  Out  of  their 
darkness  and  confusion  will  one  day  come  a  beautiful 
system.  "  Our  light  afflictions  which  are  but  for  a  mo- 
ment," etc. 

III.  The  text  will  apply  to  the  misanthropic  in  rela- 
tion TO  the  character  of  the  race.  There  are  men  who 
have  gloomy  and  uncharitable  views  of  the  character  of 
mankind.  All  men  are  as  corrupt  as  they  can  be;  virtue  is 
but -vice  in  a  pleasing  garb;  benevolence  is  but  selfishness 
in  disguise;  chastity  is  but  lust  refined,  and  pure  religion  is 
but  superstition  and  hypocrisy.  Every  man  has  his  price 
— increase  your  offer,  and  he  who  is  most  famed  for  virtue 
and  godliness  will  fall.     All  men  "are  worldly,  sensual, 


THE  BEIGHT  LIGHT  IN  THE   CLOUD.  409 

and  devilish."  Very  dark  indeed  are  the  clouds  which 
these  men  see  hanging  over  society  ;  there  is  no  ray  to  re- 
lieve their  darkness. 

Now,  our  view  of  society  is  anything  but  cheering.  The 
longer  one  lives,  the  deeper  he  enters  into  the  inner  circles 
of  life,  the  more  he  feels  its  hollow-heartedness,  its  miser- 
able selfishness.  Still  we  see  bright  light  upon  the  clouds ; 
there  is  not  unmitigated,  unrelieved  corruption.  There  is 
the  light  of  social  love  which  streams  through  all  the  ramifi- 
cations of  life.  It  is  seen  in  the  unwearied  attention  and 
ministries  of  the  mother ;  in  the  anxious  toils  and  labors  of 
the  father ;  the  tenderness  of  the  sister,  the  attachment  of 
the  brother,  the  oneness  of  the  husband  and  wife,  and  the 
sympathy  of  the  neighbor.  There  are  countless  acts  of 
quiet  and  self-denying  philanthropy  in  every  circle,  especi- 
ally, perhaps,  among  the  poor,  where  they  pass  unob- 
served and  find  no  account.  It  is  seen  in  the  showers  of 
tears  that  fall  every  day  on  the  graves  of  departed  friends. 
All  this  shows  that,  bad  as  the  world  is,  there  is  a  fountain 
of  love  in  its  heart  whose  streams  are  everywhere.  This 
love  gives  a  bright  light  to  the  clouds  of  depravity  that 
hang  over  the  moral  world. 

There  is  a  light  of  moral  justice  which  flames  forth  when 
the  right  and  the  true  are  outraged.  There  is  the  light  of 
true  religion.  Though  there  is  an  immense  amount  of 
hypocrisy,  formality,  superstition,  and  cant,  associated  with 
the  Church  of  God,  there  are  nevertheless  multitudes  of 
true  and  genuine  disciples  of  the  great  Christ.  There  are 
men  who  are  throwing  on  society  the  right  thoughts,  put- 
ting forth  the  right  efforts,  and  breathing  to  heaven  the 


410  THE   HOMILIST. 

right  prayers.  These  men  are  destmed  to  multiply  ;  their 
influence  is  destined  to  grow,  their  principles  are  destined 
to  triumph.  As  these  men  increase,  the  light  upon  the 
cloud  will  brighten,  until  at  length  the  whole  shall  melt 
into  sunshine. 

IV.  The  text  will  apply  to  the  desponding  Christian 
IN  relation  to  his  experience.  There  are  hours  in  the 
experience  of  many  of  the  good  when  all  within  is  cloudy. 
The  proneness  to  fall  into  sin,  the  coldness  of  our  devotional 
feeling,  the  consciousness  of  our  defects,  the  felt  distance 
between  our  ideal  and  ourselves,  sometimes  bring  a  sad 
gloom  over  the  heart.  "  We  walk  in  darkness  and  have  no 
light." 

But  there  are  bright  lights,  however,  upon  this  cloudy 
experience.  In  the  first  place,  the  very  feeling  of  imperfec- 
tion indicates  something  good.  Unless  there  was  light  on 
the  background  you  could  not  see  the  clouds.  "Blessed 
are  the  poor  in  spirit,"  etc.  "  Blessed  are  they  that  mourn," 
etc.  The  more  we  feel  the  dangers  of  our  road,  the  more 
earnestly  should  we  grasp  the  hand  of  our  guide.  In  the 
second  place,  most  of  those  who  are  now  in  heaven  once 
felt  this:  Jacob,  David,  Job,  Paul.  In  the  third  place, 
Christ  is  ready  to  help  such  as  you.  "  He  shall  feed  his 
flock  like  a  shepherd,"  etc.  "  Come  unto  me  all  ye  that  are 
weary,"  etc. 

From  this  subject  we  learn, 

First,  To  cultivate  the  habit  of  looMng  upon  the  bright  side 
of  things.  There  is  a  light  upon  all  the  clouds  connected 
with  our  mortal  history.     There  is  a  world  upon  whose  dark, 


THE   BllIGHT   LIGHT   IN  THE    CLOUD.  411 

stormy,  battling  clouds  no  ray  of  light  descends.  Not  so 
with  us.  Let  us  cherish  that  faith  in  the  improvability  of 
our  nature,  the  purpose  and  the  power  of  Christ  to  help  our 
world,  and  the  future  perfection  of  the  race,  which  will  cheer 
and  give  us  heart  in  all  our  efforts.  Let  the  clouds  roll  and 
thicken  over  us,  I  know  that  there  is  sunshine  in  the  sky  of 
human  life ;  let  me  believe  in  it. 

Secondly.  To  anticipate  the  ivorld  of  future  light.  Yet  a 
little  while  and  the  clouds  of  ignorance  and  error  shall  pass 
away.  "  What  we  know  not  now  we  shall  know  hereafter." 
"  Now  we  see  through  a  glass  darkly,  then  shall  we  see  face 
to  face."  Yet  a  little  while  and  the  clouds  of  doubts  and 
fears  which  roll  over  our  spirits  and  depress  our  hearts,  shall 
be  dispelled  by  the  glory  that  shall  be  revealed  within  us. 
Yet  a  little  while  and  the  clouds  of  sorrow  and  suffering 
shall  melt  into  the  sunshine  of  infinite  love. 

Ye  skeptics  !  I  see  the  dark  shadows  that  rest  upon  many 
portions  of  this  Book,  of  which  you  complain,  and  often  have 
I  shivered  under  their  frowning  forms  and  chilly  breath; 
but  I  look  up  and  see  a  bright  light  on  the  clouds ;  the  dark- 
est is  silvered  round  with  eternal  truth  and  infinite  love. 
Ye  factious  fault-finders  with  the  providence  of  God !  who, 
like  your  prototypes  in  the  wilderness,  are  everlastingly 
murmuring  at  the  ways  of  heaven,  the  sky  of  the  divine 
government  is  not  as  dark  as  you  suppose ;  there  is  a  bright 
light  on  every  passing  cloud.  Ye  gloomy  misanthropes 
who  have  lost  all  faith  in  your  species,  and  can  see  no  good 
in  human  character,  but  evil  in  all !  the  heart  of  humanity 
is  not  so  hellishly  dark  as  ye  imagine.  Human  thoughts 
and  human  feelings,  though  clouded  with  error  and  wrong, 


412  THE   HOMILIST. 

have  still  their  rays :  there  is  a  bright  light  in  the  clouds. 
Ye  desponding  Christians,  who,  amid  the  dark  memories  of 
past  sins,  and  the  depressing  consciousness  of  present  im- 
perfections, often  weep  beneath  the  dark  shadows  of  self- 
criminating  and  self-suspicious  thoughts,  take  heart !  there  is 
a  bright  light  in  the  clouds  : 

"  The  clouds  ye  so  much  dread 

Are  big  with  mercy,  and  shall  break 

With  blessings  on  your  head." 


HOMILY  LXYIII. 

THE   PRODIGAL  AND   HIS  BROTHER. 

And  he  said  unto  him,  Son,  thou  art  ever  with  me ;  and  all  I  have  is 
thine.  It  was  meet  that  we  should  make  merry,  and  be  glad :  for  this 
thy  brother  was  dead,  and  is  alive  again ;  and  was  lost,  and  is  found. 
Luke  xv,  31,  32. 

There  are  two  classes  of  sins.  There  are  some  sins  by 
which  man  crushes,  wounds,  malevolently  injures  his  brother 
man ;  those  sins  which  speak  of  a  bad,  tyrannical,  and  self- 
ish heart.  Christ  met  those  with  denunciation.  There  are 
other  sins  by  which  a  man  injures  himself  There,  is  a  life 
of  reckless  indulgence ;  there  is  a  career  of  yielding  to  un- 
governable propensities,  which  most  surely  conducts  to 
wretchedness  and  ruin,  but  makes  a  man  an  object  of  com- 
passion rather  than  of  condemnation.  The  reception  which 
sinners  of  this  class  met  from  Christ  was  marked  by  strange 
and  pitying  mercy.  There  was  no  maudlin  sentiment  on 
liis  lips.  He  called  sin  sin,  and  guilt  guilt.  Bat  yet  there 
were  sins  which  his  lips  scourged,  and  others  over  which. 


THE   PRODIGAL   AND   HIS   BROTHER.  413 

containing  in  themselves  their  own  scourge,  his  heart  bled. 
That  which  was  melancholy,  and  marred,  and  miserable  in 
this  world,  was  more  congenial  to  the  heart  of  Christ  than 
that  which  was  proudly  happy.  It  was  in  the  midst  of  a 
triumph,  and  all  the  pride  of  a  procession,  that  he  paused  to 
weep  over  ruined  Jerusalem.  And  if  we  ask  the  reason 
w  hy  the  character  of  Christ  was  marked  by  this  melancholy 
condescension,  it  is  that  he  was  in  the  midst  of  a  world  of 
ruins,  and  there  was  nothing  there  to  gladden,  but  very 
much  to  touch  with  grief.  He  was  here  to  restore  that 
which  was  broken  down  and  crumbling  into  decay.  An  en- 
thusiastic antiquarian,  standing  amid  the  fragments  of  an 
ancient  temple,  surrounded  by  dust  and  moss,  broken  pil- 
lar and  defaced  architrave,  with  magnificent  projects  in 
his  mind  of  restoring  all  this  former  majesty,  to  draw  out 
to  light  from  mere  rubbish  the  ruined  glories,  and  therefore 
stooping  down  among  the  dark  ivy  and  the  rank  nettles; 
such  was  Christ  amid  the  wreck  of  human  nature.  He  was 
striving  to  lift  it  out  of  its  degradation.  He  was  searching 
out  in  revolting  places  that  which  had  fallen  down,  that  he 
might  build  it  up  again  in  fair  proportions  a  holy  temple  to 
the  Lord.  Therefore,  he  labored  among  the  guilty ;  there- 
fore, he  was  the  companion  of  outcasts ;  therefore,  he  spoke 
tenderly  and  lovingly  to  those  whom  society  counted  un- 
done ;  therefore,  he  loved  to  bind  up  the  bruised  and  broken- 
hearted ;  therefore,  his  breath  fanned  the  spark  which 
seemed  dying  out  in  the  wick  of  the  expiring  taper,  when 
men  thought  that  it  was  too  late,  and  that  the  hour  of  hope- 
less profligacy  was  come.  It  was  that  feature  in  his  char- 
acter, that  tender,  hoping,  encouraging  spirit  of  his,  which 


414  THE  HOMILIST. 

the  prophet  Isaiah  fixed  upon  as  characteristic.  "  A  bruised 
reed  will  he  not  break." 

It  was  an  illustration  of  this  spirit  which  he  gave  in  the 
parable  which  forms  the  subject  of  present  consideration. 
We  find  the  occasion  which  drew  it  from  him  in  the  com- 
mencement of  this  chapter :  "  Then  drew  near  unto  him  all 
the  publicans  and  sinners  for  to  hear  him.  And  the  Phari- 
sees and  scribes  murmured,  saying,  This  man  receiveth  sin- 
ners and  eateth  with  them.''  It  was  then  that  Christ  conde- 
scended to  offer  an  excuse  or  an  explanation  of  his  conduct. 
And  his  excuse  was  this :  It  is  natural,  humanly  natural,  to 
rejoice  more  over  that  which  has  been  recovered  than  over 
that  which  has  never  been  lost.  He  proved  that  by  three 
illustrations  taken  from  human  life.  The  first  illustration, 
intended  to  show  the  feelings  of  Christ  in  winning  back  a 
sinner,  was  the  joy  which  the  shepherd  feels  in  the  recovery 
of  a  sheep  from  the  mountain  wilderness.  The  second  was 
the  satisfaction  which  a  person  feels  for  a  recovered  coin. 
The  last  was  the  gladness  which  attends  the  restoration  of 
an  erring  son. 

Now,  the  three  parables  are  alike  in  this,  that  they  all 
describe  more  or  less  vividly  the  feelings  of  the  Redeemer 
on  the  recovery  of  the  lost.  But  the  third  parable  differs 
from  the  other  two  in  this,  that  besides  the  feelings-  of  the 
Saviour,  it  gives  us  a  multitude  of  particulars  respecting 
the  feelings,  the  steps,  and  the  motives  of  the  penitent  who 
is  reclaimed  back  to  goodness.  In  the  first  two  the  thing 
lost  is  a  coin  or  a  sheep.  It  would  not  be  possible  to  find 
any  picture  of  remorse  or  gladness  there.  But  in  the  third 
parable  the  thing  lost  is   not  a  lifeless  thing,  nor  a  mute 


THE   PRODIGAL   AXD   HIS  BROTHER.  415 

thing,  but  a  being,  the  workings  of  whose  human  heart  are 
all  described.  So  that  the  subject  opened  out  to  us  is  a 
more  extensive  one,  not  merely  the  feelings  of  the  finder, 
God  in  Christ,  but,  besides  that,  the  sensations  of  the  wan- 
derer himself. 

In  dealing  with  this  parable,  this  is  the  line  which  we 
shall  adopt. 

We  shall  look  at  the  picture  which  it  draws  of, 

I.  God's  treatment  of  the  penitent. 

II.  The  conduct  of  a  technical  or  formal  professor. 

I.  God's  treatment  of  the  penitent  divides  itself  in  this 
parable  into  three  distinct  epochs  :  The  period  of  alienation^ 
the  period  of  repentance^  and  the  circumstances  of  a  penitent 
reception.     We  shall  consider  all  these  in  turn. 

The  first  truth  exhibited  in  this  parable  is  the  alienation 
of  main's  heart  from  God.  Homelessness,  distance  from 
our  Father,  that  is  man's  state  by  nature  in  this  world. 
The  youngest  son  gathered  all  together  and  took  his  journey 
into  a  far  country.  Brethren,  this  is  the  history  of  world- 
liness.  It  is  a  state  far  from  God ;  in  other  words,  it  is  a 
state  of  homelessness.  And  now  let  us  ask  what  that 
means.  To  American  hearts  it  is  not  necessary  to  expound 
elaborately  the  infinite  meanings  which  cluster  round  that 
blessed  expression,  "  home."  Home  is  the  one  place  in  all 
this  world  where  hearts  are  sure  of  each  other.  It  is  the 
place  of  confidence.  It  is  the  place  where  we  tear  off*  that 
mask  of  guarded  and  suspicious  coolness  which  the  world 
forces  us  to  wear  in  self-defense,  and  where  we  pour  out  the 
unreserved  com.munications  of  full  and  confiding  hearts.     It 


41 G  THE  HOMILIST. 

is  the  spot  where  expressions  of  tenderness  gush  out  without 
any  sensation  of  awkwardness  and  without  any  dread  of 
ridicule.  Let  a  man  travel  where  he  w411,  home  is  the  place 
to  which  "his  heart  untraveled  fondly  turns."  He  is  to 
double  all  pleasure  there.  He  is  to  divide  all  pain.  A 
happy  home  is  the  single  spot  of  rest  which  a  man  has  upon 
this  earth  for  the  cultivation  of  his  noblest  sensibilities. 
And  now,  my  brethren,  if  that  be  the  description  of  home, 
is  God's  place  of  rest  your  homel  Walk  abroad  and  alone 
by  night.  That  awful  other  world  in  the  stillness  and  the 
solemn  deep  of  the  eternities  above,  is  it  your  home? 
Those  graves  that  lie  beneath  you,  holding  in  them  the  in- 
finite secret,  and  stamping  upon  all  earthly  loveliness  the 
mark  of  frailty,  and  change,  and  fleetingness  ;  are  those 
graves  the  prospect  to  w^hich  in  bright  days  and  dark  days 
you  can  turn  without  dismay  1  God  in  his  splendors ;  dare 
you  feel  with  him  affectionate  and  familiar,  so  that  trial 
comes  softened  by  this  feeling :  it  is  my  Father,  and  enjoy- 
ment can  be  taken  with  a  frank  feeling — my  Father  has 
given  it  me  without  grudging,  to  make  me  happy  ?  Do  you 
fee],  as  the  world's  weaves  buffet  you,  as  the  sky  drops  black- 
ness on  your  path,  as  all  earth's  pleasures  are  being  sacri- 
ficed, that  you  have  peace  in  believing,  in  trusting,  in  look- 
ing up  to  God  through  his  Son  your  Redeemer  ?  Do  you 
feel  as  you  go  out  from  one  resting  place  to  another  that 
you  are  no  exile  from  joy,  but  that  as  the  old  roof  drops 
away  the  Almighty  arms  will  still  close  around  you,  and 
that,  lo !  another  house,  not  built  with  hands,  is  revealing  its 
spiritual  symmetry,  its  fairer  form  and  eternal  strength,  in 
the  heavens  ?     Can  you  sing  and  adopt  as  your  own. 


THE   PRODIGAL   AND   HIS  BROTHER.  417 

"  There  is  my  house  and  portion  fair ; 
My  treasure  and  my  heart  are  there, 

And  my  abiding  home ; 
For  me  my  elder  brethren  stay, 
And  angels  beckon  me  away, 

And  Jesus  bids  me  come  ?  " 

All  this  is  having  a  home  in  God.  Are  we,  are  you,  at 
home  there?  Why,  there  is  demonstration  in  our  very- 
childhood  that  we  are  not  at  home  with  that  other  world  of 
God's.  An  infant  fears  to  be  alone,  because  he  feels  he  is 
not  alone.  He  trembles  in  the  dark,  because  he  is  conscious 
of  the  presence  of  the  world  of  spirits.  Long  before  he  has 
been  told  tales  of  terror,  there  is  an  instinctive  dread  of  the 
supernatural  in  the  infant  mind.  It  is  the  instinct  which  we 
have  from  childhood  that  gives  us  the  feeling  of  another 
world.  And  mark,  brethren,  if  the  child  is  not  at  home  in 
the  thought  of  that  world  of  God's,  the  deep  of  darkness  and 
eternity  is  around  him — God's  home,  but  not  his  home,  for 
his  flesh  creeps;  and  that  feeling  grows  through  life;  not  the 
fear — when  the  child  becomes  a  man  he  gets  over  fear — but 
the  dislike.  The  man  feels  as  much  aversion  as  the  child 
for  the  world  of  spirits. 

Sunday  comes.  It  breaks  across  the  current  of  his 
worldliness ;  it  suggests  thoughts  of  death  and  judgment, 
and  everlasting  existence.  Is  that  home  1  Can  the  worldly 
man  feel  Sunday  like  a  foretaste  of  his  Father's  mansion? 
If  we  could  but  know  how  many  go  to  church,  not  to  have 
their  souls  lifted  up  heavenward,  but  from  curiosity,  or  idle- 
ness, or  criticism,  it  would  give  us  an  appalling  estimate  of 
the  number  who  are  living  in  a  far  country,  "having  no 
hope  and  without  God  in  the  world." 

The  Homilist.  27 


4:18  THE  HOMILIST. 

The  second  truth  conveyed  to  us  in  this  parable  is  the 
unsatisfying  nature  of  ivorldly  happiness.  The  outcast  sou 
tried  to  satiate  his  appetite  with  husks,  literally  with  the  pods 
of  the  carob  tree.  A  husk  is  an  empty  thing ;  it  is  a  thing 
which  looks  extremely  like  food,  and  promises  as  much  as 
food ;  but  it  is  not  food.  It  is  a  thing  which,  when  chewed, 
will  stay  the  appetite,  but  leaves  the  emaciated  body  with- 
out nourishment.  Earthly  happiness  is  a  husk.  We  say 
not  that  there  is  no  satisfaction  in  the  pleasures  of  a  worldly 
life;  that  would  be  an  overstatement  of  the  truth.  Some- 
thing there  is,  or  else  why  should  men  persist  in  living  for 
them  1  The  cravings  of  man's  appetite  may  be  stayed  by 
things  which  cannot  satisfy  him.  Every  new  pursuit  con- 
tains in  it  a  new  hope ;  and  it  is  long  before  hope  is  bank- 
rupt. But  it  is  strange  if  a  man  has  not  found  out  long 
before  he  has  reached  the  age  of  thirty  that  everything  here 
is  empty  and  disappointing.  The  nobler  his  heart,  and  the 
more  unquenchable  his  hunger  for  the  high  and  the  good, 
the  sooner  will  he  find  that  out.  Bubble  after  bubble  burst, 
each  bubble  tinted  with  the  celestial  colors  of  the  rainbow, 
and  each  leaving  in  the  hand  wiiich  crushes  it  a  cold,  damp 
drop  of  disappointment.  All  that  is  described  in  Scripture 
by  the  emphatic  words  of  "  sowing  the  wind  and  reaping 
the  whirlwind ;"  the  whirlwind  of  blighted  hopes  and  unre- 
turned  feelings  and  crushed  expectations,  that  is  the  harvest 
which  the  world  gives  you  to  reap. 

And  now  is  the  question  asked.  Why  is  the  world  unsat- 
isfying? Brethren,  it  is  the  grandeur  of  the  soul  which 
God  has  given  us  which  makes  it  unsatiable  in  its  desires ; 
an  infinite  void  which  cannot  be  filled  up.     A  soul  which 


THE   PRODIGAL   AND   HIS  BROTHER.  419 

was  made  for  God,  how  can  the  world  fill  it  ?  If  the  ocean 
can  be  still  with  miles  of  unstable  waters  beneath,  then  the 
soul  of  man,  rocking  itself  upon  its  own  deep  longings,  with 
the  infinite  beneath  it,  may  rest.  We  were  created  once  in 
majesty,  to  find  enjoyment  in  God,  and  if  our  hearts  are 
empty  now,  there  is  nothing  for  it  but  to  fill  up  the  hollow- 
ness  of  the  soul  with  God.  Let  not  that  expression,  filling 
the  soul  with  God^  pass  away  Avithout  a  distinct  meaning. 
God  is  love  and  goodness.  Fill  the  soul  with  goodness,  and 
fill  the  soul  with  love ;  that  is,  the  filling  it  with  God.  If 
we  love  one  another,  God  dwelleth  in  us.  There  is  nothing 
else  that  can  satisfy.  So  that  when  we  hear  men  of  this 
world  acknowledge  (as  they  sometimes  will  do  when  they 
are  wearied  with  this  phantom  chase  of  life,  sick  of  gayeties 
and  tired  of  toil)  that  it  is  not  in  their  pursuits  that  they  can 
drink  at  the  fount  of  blessedness ;  and  when  we  see  them, 
instead  of  turning  aside  either  broken-hearted  or  else  made 
wise,  still  persisting  to  trust  to  expectations — at  fifty,  sixty, 
or  seventy  years  still  feverish  about  some  new  plan  of  am- 
bition— what  we  see  is  this :  we  see  a  soul  formed  with  a 
capacity  for  high  and  noble  things,  fit  for  the  banquet-table 
of  God  himself,  trying  to  fill  its  infinite  hollowness  with 
husks. 

Once  more,  there  is  degradation  in  the  life  of  irreligion. 
The  things  which  the  wanderer  tried  to  live  on  were  not 
husks  only;  they  were  husks  which  the  swine  did  eat. 
Degradation  means  the  application  of  a  thing  to  purposes 
lower  than  that  for  which  it  was  intended.  It  is  degrada- 
tion to  a  man  to  live  on  husks,  because  these  are  not  his 
true  food.     We  call  it  degradation  when  a  man  is  living  for 


420  THE   HOMILIST. 

purposes  lower  than  those  for  which  God  intended  him. 
We  were  sent  into  this  world  to  love  God  and  to  love  man, 
to  do  good,  to  fill  up  life  with  deeds  of  generosity  and  useful- 
ness. And  he  that  refuses  to  work  out  that  high  destiny  is 
a  degraded  man.  He  may  turn  away  revolted  from  every- 
thin<T  that  is  gross.  His  sensuous  indulgences  may  all  be 
marked  by  refinement  and  taste.  His  house  may  be  filled 
with  elegance.  His  library  may  be  adorned  with  books. 
There  may  be  the  sounds  in  his  mansion  which  can  regale 
the  ear,  the  delicacies  which  can  stimulate  the  palate,  and 
the  forms  of  beauty  which  can  please  the  eye.  There  may 
be  nothing  in  his  whole  life  to  offend  the  most  chastened 
and  fastidious  delicacy ;  and  yet,  if  the  history  of  all  this  be 
powers  frittered  upon  time  which  were  meant  for  eternity,  the 
man  is  degraded ;  if  the  spirit  which  was  created  to  find  its 
enjoyment  in  the  love  God  has  settled  down  satisfied  with 
the  love  of  the  world,  then,  just  as  surely  as  the  sensualist 
of  this  parable,  that  man  has  turned  aside  from  a  celestial 
feast  to  prey  on  garbage. 

We  pass  on  to  the  second  period  of  the  history  of  God's 
treatment  of  a  sinner.  It  is  the  period  of  his  coming  to 
himself  or  what  we  call  repentance.  The  first  fact  of  relig- 
ious experience  which  this  parable  suggests  to  us  is  that 
common  truth,  men  desert  the  world  when  the  world  deserts 
them.  The  renegade  came  to  himself  when  there  were  no 
more  husks  to  eat.  He  would  have  remained  away  if  he 
could  have  got  them ;  but  it  is  written,  "  no  man  gave  unto 
him."  And  this,  brethren,  is  the  record  of  our  shame. 
Invitation  is  not  enough ;  we  must  be  driven  to  God.  And 
the  famine  comes  not  by  chance ;  God  sends  the  famine  into 


THE   PRODIGAL   AND   HIS   BROTHER.  421 

the  soul,  the  hunger  and  thirst  and  the  disappointment,  to 
bring  back  his  erring  child  again.  Now,  the  world  flistens 
upon  that  truth,  and  gets  out  of  it  a  triumphant  sarcasm 
against  religion.  They  tell  us  that  just  as  a  caterpillar 
passes  into  the  chrysalis,  and  the  chrysalis  into  the  butterfly, 
so  profligacy  passes  into  disgust,  and  disgust  passes  into  re- 
ligion. To  use  their  own  phraseology,  when  people  become 
disappointed  with  the  world,  it  is  the  last  resource,  say 
they,  to  turn  saint.  So  the  men  of  the  world  speak,  and 
they  think  they  are  profoundly  philosophical  and  concise  in 
the  account  they  give.  The  world  is  welcome  to  its  very 
small  sneer.  It  is  the  glory  of  our  Master's  Gospel  that  it 
is  the  refuge  of  the  broken-hearted.     It  is  the  strange  mercy 

of  our  God  that  he  does  not  reject  the  writhings  of  a  jaded 

• 

heart.     Let  the  world  curl  its  lip  if  it  will  when  it  sees 

through  the  causes  of  the  prodigal's  return,  and  if  the  sinner 
does  not  come  to  God,  taught  by  this  disappointment,  what 
then  ?  If  affections  crushed  in  early  life  have  driven  one 
man  to  God;  if  wrecked  and  ruined  hopes  have  made 
another  man  religious ;  if  want  of  success  in  a  profession 
has  broken  the  spirit ;  if  the  human  life,  lived  out  too  pas- 
sionately, has  left  a  surfeit  and  a  craving  behind  which  end 
in  seriousness  ;  if  one  is  brought  by  the  sadness  of  widowed 
life,  and  another  by  the  forced  desolation  of  involuntary 
single  life ;  if,  when  the  mighty  famine  comes  into  the  heart, 
and  not  a  husk  is  left,  not  a  pleasure  untried,  then,  and  not 
till  then,  the  remorseless  resolve  is  made,  "  I  will  arise  and 
go  to  my  Father :"  well,  brethren,  what  then  1  Why 
this :  that  the  history  of  penitence,  produced  as  it  so  often  is 
by  mere  disappointment,  sheds  only  a  brighter  luster  round 


422  THE  ho:milist. 

the  love  of  Christ,  who  rejoices  to  receive  such  wanderers, 
worthless  as  they  are,  back  into  his  bosom.  Thank  Gocl, 
the  world's  sneer  is  true !  It  is  the  last  resource  to  turn 
saint.  Thanks  to  our  God,  that  when  this  gaudy  world  has 
ceased  to  charm,  when  the  heart  begins  to  feel  its  hollow- 
ness,  and  the  world  has  lost  its  satisfying  power,  still  all  is 
not  yet  lost  if  penitence  and  Christ  remain  to  still,  to  hum- 
ble, and  to  soothe  a  heart  which  sin  has  fevered. 

There  is  another  truth  contained  in  this  section  of  the 
parable.  After  a  life  of  wild  sinfulness  religion  is  servitude 
at  first,  not  freedom.  Observe,  he  went  back  to  duty  with 
the  feelings  of  a  slave :  "  I  am  no  more  worthy  to  be  called 
thy  son,  make  me  as  one  of  thy  hired  servants."  The  first 
steps  of  the  religious  life,  very  often,  are  constrained  and 
difficult.  If  I  speak  to  any  one  who  is  trying  to  be  relig- 
ious, and  heavy  in  heart  because  his  duty  is  done  too  form- 
ally, my  Christian  brother,  fear  not.  You  are  returning, 
like  the  prodigal,  with  the  feelings  of  a  servant.  Still  it  is 
a  real  return.  The  spirit  of  adoption  will  come  afterward. 
You  will  often  have  to  do  duties  which  you  cannot  relish, 
and  in  which  you  see  no  meaning.  So  it  was  with  Naaman 
at  the  prophet's  command.  He  bathed,  not  knowing  why 
he  was  bidden  to  bathe  in  Jordan.  When  you  bend  to 
prayer,  often  and  often  you  will  have  to  kneel  with  wander- 
ing thoughts  and  constraining  lips,  to  repeat  words  into 
which  your  heart  scarcely  enters.  You  will  have  to  perform 
duties  when  the  heart  is  cold  and  without  a  spark  of  enthu- 
siasm to  warm  you.  But,  my  Christian  brother,  onward 
still.  Struggle  to  the  cross,  even  though  it  be  struggling  as 
in  chains.     Just  as  on  a  day  of  clouds,  when  you   have 


THE   PRODIGAL  AND   HIS   BROTHER.  423 

watched  the  distant  hills,  dark  and  gray  with  mist,  suddenly 
a  gleam  of  sunshine  passing  over  reveals  to  you  in  that  flat 
surface  valleys,  and  dells,  and  spots  of  sunny  happiness, 
which  slept  before  unsuspected  in  the  fog ;  so  in  the  gloom 
of  penitential  life  there  will  be  times  when  God's  deep 
peace  and  love  will  be  felt  shining  into  the  soul  with  super- 
natural refreshment.  Let  the  penitent  be  content  with 
the  servant's  lot  at  first.  Liberty  and  peace  and  the 
bounding  sensations  of  a  father's  arms  around  you  come 
afterward. 

The  last  circumstance  in  this  division  of  our  subject  is 
vthe  reception  which  a  sinner  meets  with  on  his  return  to 
God.  "  Bring  forth  the  best  robe  and  put  it  on  him,  and 
put  a  ring  on  his  hand,  and  shoes  on  his  feet,  and  bring 
hither  the  fatted  calf  and  kill  it,  and  let  us  eat  and  be 
merry." 

This  banquet  represents  to  us  two  things :  It  tells  of 
the  father's  gladness  on  his  son's  return;  that  represents 
God's  joy  on  the  reformation  of  a  sinner.  It  tells  of  a 
banquet  and  a  dance  given  to  the  long  lost  son ;  that 
represents  the  sinner's  gladness  when  he  first  understands 
that  God  is  reconciled  to  him  in  Christ.  There  is  a  strange, 
almost  wild  rapture,  a  strong  gush  of  love  and  happiness 
in  those  days  which  are  called  the  days  of  first  conversion. 
When  a  man  who  has  sinned  much,  a  profligate,  turns  to 
God,  and  it  becomes  first  clear  to  his  apprehension  that 
there  is  love  instead  of  spurning  for  him,  there  is  a  luxury 
of  emotion,  a  banquet  of  tumultuous  blessedness  in  the 
moment  of  first  love  to  God,  which  stands  alone  in  life, 
nothing  before  and  nothing  after  like  it.     And,  brethren,  let 


424  THE  HOMILIST. 

us  observe  this  forgiveness  is  a  thing  granted  while  a  man 
is  yet  Var  off.  We  are  not  to  wait  for  the  right  of  being 
happy  till  we  are  good :  we  might  wait  forever.  Joy  is  not 
delayed  till  we  deserve  it.  Just  so  soon  as  a  sinful  man 
trusts  that  the  mercy  of  God  in  Christ  has  done  away  with 
his  transgression,  the  ring  and  the  robe,  and  the  shoes 
are  his,  the  banquet  and  the  light  of  a  father's  countenance. 

II.  We  have  now  very  briefly  to  consider  the  conduct  of 

A    TECHNICAL     SAINT A    FORMAL     PROFESSOR     OF    RELIGION. 

There  is  another  brother  mentioned  in  this  parable,  who, 
with  considerable  of  an  outside  character  that  was  not  posi- 
tively discreditable,  had  yet  very  little  of  heart  enjoyment 
or  practical  religion.  There  are  commentators  who  have 
imagined  that  this  personage  represents  a  real  Christian, 
but  a  Christian  very  strangely  perplexed  with  God's  mys- 
terious dealings.  But  this  is  a  position  that  is  scarcely 
tenable.  Very  clearly  this  elder  brother  represented  in 
Christ's  time  the  proud  and  self-righteous  Pharisee,  who 
looked  with  envy  and  contempt  upon  the  publicans  who, 
under  the  ministry  of  the  Saviour,  pressed  into  his  kingdom. 
The  elder  brother  is  a  type  of  a  large  class  of  characters 
that  have  existed  in  connection  with  the  Church  in  all  ages : 
men  who  have  the  form  of  godliness,  but  not  the  power ; 
who  are  alive  to  the  letter,  but  dead  to  the  spirit.  There 
are  three  things  which  this  elder  brother  develops  which 
ever  mark  the  history  of  all  formal  religionists : 

First.  A  heartless  indifference  to  the  moral  reclamation  of 
a  brother.  He  "  would  not  go  in,"  and  more,  he  felt  anger 
and  indulged  in  censure.     There  is  a  class   of  men  who 


THE   PPwODIGAL    AND   HIS  BROTHER.  425 

belong  more  or  less  to  all  Churches ;  men  who,  whatever 
their  professions,  are  manifestly  indifferent  to  the  conversion 
of  souls.  They  do  nothing.  They  sit  at  home  and  read  the 
daily  newspaper,  or  they  go  when  opportunity  offers  and 
spend  half  the  night  dancing  at  a  neighbor's,  when  they 
ought  to  be  at  the  prayer-meeting.  Feeling  that  their  con- 
duct is  anomalous,  they,  when  forced  to  an  explanation,  urge 
a  defense  on  a  variety  of  grounds  :  1 .  Some  urge  a  defense 
on  doctrinal  grounds.  They  say  that  conversion  is  the  work 
of  God,  and  we  ought  not  by  our  instrumentality  to  en- 
deavor to  take  it  out  of  his  hands.  We  do  not  deny  its 
being  the  work  of  God.  The  Bible  refers  it  to  three  agen- 
cies :  the  agency  of  the  sinner  himself,  the  agency  of  God, 
and  the  agency  of  the  Christian.  There  is  no  contradiction 
here  :  the  harvest  is  both  the  work  of  the  husbandman  and 
the  work  of  God ;  and  the  work  of  conversion  is  the  w^ork 
of  the  sinner,  of  God,  and  the  Church  together.  2.  Some 
urge  a  defense  on  ecclesiastical  and  business  grounds.  They 
say  it  is  the  work  of  the  preachers,  not  of  the  laymen. 
"We  have  no  time,"  is  their  language,  "to  talk  to  men 
about  heaven  or  hell,  the  soul  and  its  destiny.  We  believe 
there  is  a  hell,  a  heaven,  a  soul ;  we  believe  more,  that  one 
soul  is  of  more  value  than  the  entire  world  ;  but  we  have 
no  time  to  help  save  it."  Observe,  these  men  cannot  give 
one  hour  in  seven  days  for  the  purposes  of  religion ;  ob- 
serve, they  believe  in  an  eternity  that  has  no  limits  of  dura- 
tion, but  at  the  same  time  they  are  not  willing  to  do 
anything  toward  preparing  themselves  or  others  for  it ;  and 
observe  farther  yet,  that  these  men  will  work  by  gas  and 
lamplight  to  the  middle  of  the  night  in  drawing  up  deeds. 


426  THE   HOMILIST. 

sketching  mortg^iges,  measuring  out  cloths,  selling  sugars, 
and  the  like,  and  all  not  for  the  sake  of  procuring  the  com- 
forts or  necessaries  of  life,  but  simply  to  obtain  a  super- 
abundance of  its  luxuries  and  artificialities.  Could  hypocrisy 
in  any  being  be  greater  tlian  this  1 

Another  feature  which  the  elder  son  developed  was. 
Secondly,  An  exaggerated  estimate  of  his  own  excellence: 
"  Lo,  these  many  years  do  I  serve  thee."  Here  is  the  real 
Pharisean  spirit,  which  always  extols  its  own  virtues,  and 
"rates  its  morals  high."  "I  am  not  as  other  men.  I  give 
tithes  of  all  I  possess,"  etc.  A  mere  professor  of  religion, 
a  technical  saint,  always  overestimates  his  goodness.  In- 
deed, it  is  imaginary  merit  that  reconciles  his  conscience  to 
his  heartless  life ;  and  this  spiritual  conceit  frequently  devel- 
ops states  of  mind  similar  to  those  which  now  came  out  in 
this  elder  son.  Here  is,  First,  Displeasure  at  the  happy 
reception  of  a  brother.  Instead  of  rejoicing  at  the  return 
and  happy  reception  of  a  brother,  he  was  "  angry."  Envy^ 
the  indwelling  demon  of  selfish  natures,  kindled  its  hell-fires 
of  anger  in  that  breast  of  his,  which  should  have  glowed 
with  blithe  and  heartsome  love.  Your  technical  saint, 
instead  of  rejoicing  in  the  interest  felt  in  a  fresh  convert, 
feels  often  a  suppressed  dislike,  especially  if  it  be  in  connec- 
tion with  any  other  branch  of  the  Church  than  his  own. 
Here  is.  Secondly,  An  irreverent  discontent  with  the  doings 
of  a  father :  "And  he  answering,  said  to  his  father,  Lo, 
these  many  years,"  etc.  What  a  heartless  and  irreverent 
way  to  address  a  fiither,  especially  at  a  period  when  his 
heart  was  so  full  of  inexpressible  delight !  Your  technical 
saint  has  no  profound  reverence.     He  has  devotion  on  his 


THE   PRODIGAL   AND   HIS  BROTHER.  427 

lip,  but  murmurousness  in  his  soul.    Here  we  have,  Thirdly, 
A  censorious  reflection  upon  the  faults  of  others :  "  But  as 
soon  as  this  thy  son  was  come,  which  hath  devoured  thy 
living  with  harlots,"  etc.     A  reference  to  the  fliults  of  an 
erring  brother,  in  this  hour  of  his  penitence,  was  not  only 
bad  taste  but  bad  feeling.     It  was  the  hateful  captiousness 
of  a  callous,  hateful  heart ;  it  indicated  a  deadness  to  all  true 
sentiment.      Observe    how   invidiously   he    compares    the 
Other's  conduct  to  his  brother:  ''This  thy  son,''  he  says, 
not  my  brother,  ''which  hath  devoured  thy  living,''  again 
invidiously,  for  in   a  sense  it  was  his  own,  "with  harlots," 
very  probably,  yet  only  a  presumption  on  his  part,  "as 
soon  as  he  was  come,"  he  says  not,  was  returned,  as  of  one 
who  had  now  at  length  resumed  his  own  place,  but  speaks 
of  him  as  a  stranger ;  upon  the  first  moment  of  his  arrival, 
and  after  years  not  of  duty,  but  disobedience,  "  thou  hast 
killed  for  him,"  not  a  kid  merely,  but  the  choicest  calf  in 
the  stall.*    Observe  the  bitter  censoriousness,  and  remem- 
ber that  the  technical  saint  is  always  of  this  temper,  j^os- 
sessing  great  mercy  on  himself  and  none  or  little  mercy  on 
the  sins  of  others.     Perhaps  the  critical  tendency  is  always 
the  strongest  in  the  weakest  brain.     Certainly  the  censo- 
rious  is  always  the  strongest  in  the  basest  heart.      The 
greatest   sinner   is   frequently   the    greatest   censor.      The 
Jeffreys  are  always  the  most  merciless  judges.     The  men 
in  the  Church  who  complain  the  most  are  the  men  who  give 
least  to  the  support  of  the  ministry,  least  to  the  Bible,  the 
missionary,  and  the  Sabbath-school  cause.     More  than  this, 
they  are  men  who  are  very  sensitive  to  touch  in  the  pocket 
*  Trench. 


428  THE  HOMILIST. 

nerves,  and  cry  out  against  the  abilities  and  do-nothing 
qualities  of  the  preacher  when  the  word  quarterage  is 
mentioned. 

Another  thing  which  is  here  suggested  in  relation  to  a 
technical  sainthood,  a  whitewashed  religious  life,  is, 

Thirdly,  A  voluntary  exclusion  from  the  true  circle  of 
joy :  He  "  would  not  go  in."  All  were  happy  within.  The 
father  and  the  reclaimed  son  were  happy,  though  their  hap- 
piness flowed  from  different  sources.  All  the  domestics 
shared  the  joy.  "  There  was  music  and  dancing "  in  the 
house.  All  were  joyous  but  this  "  elder  son."  And  why 
was  not  he  happy?  1.  Not  because  the  scene  was  not 
adapted  to  yield  it.  The  rich  banquet  is  spread.  There  is 
the  long  lost  brother,  whose  heart,  freed  from  the  bitter 
sorrows  and  dread  forebodings  of  years,  bounds  with  inex- 
pressible emotions  of  joy ;  there  is  the  father,  M^hose  soul 
is  too  full  for  speech.  Attentions,  looks,  and  tears  take  the 
place  of  words,  and  declare  that  his  happiness  is  too  great 
for  utterance.  Servants  and  neighbors  catch  the  inspiration 
of  the  scene,  and  feel  the  ecstasy  of  joy.  There  w^as  every- 
thing to  make  the  elder  brother  happy,  everything  to  cause 
the  chords  of  his  heart  to  vibrate  the  sweetest  music. 
2.  Not  because  he  was  not  invited  to  participate  in  the 
scene :  "  Therefore  came  his  father  out,  and  entreated  him." 
How  could  he  have  refused  the  entreaties  of  such  a  father 
at  such  an  hour  !  Why  then  was  he  excluded  1  "  He  was 
angry  and  would  not  go  in."  His  own  cold,  selfish  heart 
shut  him  out  from  all  this  joy.  He  was  self  excluded  from 
the  joyous  circle. 

Thus  it  ever  is  with  technical  saints,  with  formal  profes- 


THE   PRODIGAL  AND   HIS  BROTHER.  429 

sors  of  religion ;  they  are  a  murmuring  and  a  discontented 
class.  They  have  nothing  but  trials  in  the  world.  They 
have  no  comfort  in  the  Church;  religion  to  them  is  a  bur- 
den on  the  back,  beneath  which  they  bow  and  groan ;  not  a 
new  life  in  the  heart,  causing  them  to  look  sunward  and 
mount  up  as  on  eagle's  wings.  There  is  happiness  around 
them.  Nature  spreads  out  her  banquet  under  the  sunny 
banner  of  love,  the  great  Father  is  happy,  and  his  servants 
rejoice,  and  the  house  is  filled  with  "  music  and  dancing ;" 
but   the    earth   is    a   plain  of  misery   to  them,  and  their 

song  is : 

"  Lord,  what  a  wretched  land  is  this, 

That  yields  us  no  supplies  !" 

The  Church  spreads  out  her  banquet,  a  feast  of  fat  things,  of 
wines  on  the  lees,  well-refined.  Returned  prodigals  are 
there,  the  happy  Father  is  there,  delighted  servants  are 
there,  and  the  house  is  full  of  all  things  to  exhilarate  and 
delight;  but  their  cry  is  :  "The  ways  of  Zion  do  mourn." 
Happiness  ever  depends  upon  the  state  of  the  heart.  It  can- 
not stream  as  a  river  into  a  man's  heart  from  some  extra- 
neous or  fiir-off*  source;  it  must  well  up  from  his  own 
soul. 

What  greater  evil  than  this  technical  sainthood?  Bold 
infidelity  is  bad,  open  profligacy  is  bad ;  but  this  technical 
sainthood,  for  many  reasons,  is  worse.  It  is  infidelity 
repeating  creeds  and  saying  prayers;  it  is  Belial  in  the 
dress  of  virtue;  it  is  Judas  in  the  character  of  an  apostle; 
it  is  the  devil  transformed  into  an  angel  of  light.  It  is  the 
greatest  living  lie  in  the  world.  It  is  an  Achan  in  the 
camp ;  not  in  one  camp,  but  in  every  camp  in  Christendom. 


430  THE   HOMILIST. 

"  There  is  an  accursed  thing  in  the  midst  of  thee,  O  Israel : 
thou  canst  not  stand  before  thine  enemies  until  ye  take 
away  the  accursed  thing  from  among  you." 

And  now  in  conclusion,  as  a  remark  of  application  de- 
rived from  the  consideration  of  the  case  of  the  first  brother, 
let  me  say  one  word  to  those  who  are  living  the  life  he  did, 
thinking  to  become  religious  as  he  did  when  they  have  got  tired 
of  the  world.  I  speak  to  those  who  are  leading  what,  in  the 
world's  softened  language  of  concealment,  is  called  a  gay 
life.  Young  friends,  let  two  motives  be  urged  earnestly 
upon  your  attention.  The  first  is  the  motive  of  mere  hon- 
orable feeling.  We  will  say  nothing  about  the  uncertainty 
of  life.  We  will  not  dw^ell  upon  this  fact,  that  impressions 
resisted  now  may  never  come  back  again.  We  will  not 
appeal  to  terror.  That  is  not  the  weapon  which  a  Christian 
minister  loves  to  use.  If  our  lips  were  clothed  with  thun- 
der, it  is  not  denunciation  which  makes  men  Christians  ;  let 
the  appeal  be  made  to  every  high  and  generous  feeling  in  a 
young  man's  bosom.  Deliberately  and  calmly  you  are  go- 
ing to  do  this:  to  spend  the  best  and  most  vigorous  por- 
tion of  your  days  in  idleness,  in  uselessness,  in  the  gratifi- 
cation of  self,  in  the  contamination  of  others.  And  then 
weakness,  the  relics,  and  the  miserable  dregs  of  life  ;  you 
are  going  to  give  that  sorry  offering  to  God  because  his 
mercy  endureth  forever!  Shame,  shame  upon  the  heart 
which  can  let  such  a  plan  rest  in  it  one  moment.  If  it  be 
there  crush  it  like  a  man.  It  is  a  degrading  thing  to  enjoy 
husks  till  there  is  no  man  to  give  them.  It  is  a  base  thing 
to  resolve  to  give  to  God  as  little  as  possible,  and  not  to 
serve  him  till  you  must. 


THE   PRODIGAL   AND   HIS   BROTHER.  431 

Yoimg  friends,  I  speak  principally  to  you.  You  have 
health  for  God  now.  You  have  strength  of  mind  and  body. 
You  have  powers  which  may  fit  you  for  real  usefulness.  You 
have  appetites  for  enjoyment  which  can  be  consecrated  to 
God.  You  acknowledge  the  law  of  honor.  Well,  then,  by 
every  feeling  of  manliness  and  generosity,  remember  this : 
now,  and  not  later,  is  your  time  to  learn  what  religion  means. 

There  is  another  motive,  and  a  very  solemn  one,  to  be 
urged  upon  those  who  are  delaying.  Every  moment  of 
delay  adds  bitterness  to  after  struggles ;  the  moment  of  a 
feeling  of  hired  servitude  must  come.  If  a  man  will  not 
obey  God  with  a  warm  heart  he  may  hereafter  have  to  do 
it  with  a  cold  one.  To  be  holy  is  the  work  of  a  long  life. 
The  experience  of  ten  thousand  lessons  teaches  only  a  little 
of  it ;  and  all  this,  the  work  of  becoming  like  God,  the  man 
who  delays  is  crowding  into  the  space  of  a  few  years  or  a 
few  months.  When  w^e  have  lived  a  long  life  of  sin,  do 
we  think  that  repentance  and  forgiveness  will  obliterate  all 
the  traces  of  sin  upon  the  character  1  Be  sure  that  every 
sin  pays  its  price :  "  Whatsoever  a  man  soweth  that  shall 
he  also  reap."  O  there  are  recollections  of  past  sin  which 
come  crowding  up  to  the  brain  with  temptation  in  them. 
There  are  old  habits  which  refuse  to  be  mastered  by  a  few 
enthusiastic  sensations.  There  is  so  much  of  the  old  man 
clinging  to  the  penitent  who  has  waited  long,  he  is  so  much 
as  a  religious  man  like  what  he  was  when  he  was  a  worldly 
man,  that  it  is  doubtful  whether  he  ever  reaches  in  this 
world  the  full  stature  of  Christian  manhood.  Much  warm 
earnestness,  but  strange  inconsistencies,  that  is  the  charac- 
ter of  one  who  is  an  old  man  and  a  young  Christian.     My 


432  THE   HOMILIST. 

young  friends,  do  you  wish  to  risk  all  this  ?  Do  you  want 
to  learn  holiness  with  terrible  struggles,  and  sore  affliction, 
and  the  plague  of  much  remaining  evil  ?  Then  wait  before 
you  turn  to  God. 


HOMILY  LXIX. 

THE  STARTING  POINT   OF   CHRISTIAXITY. 
Beginning  at  Jerusalem.  Lcke  xxiv,  47. 

The  verse  of  which  this  is  a  part  contains  four  facts : 

First.  That  "  repentance  and  remission  "  are  the  two  great- 
est blessings  humanity  requires.  This  is  evidently  implied 
in  the  flict  which  Jesus  here  expresses,  namely,  that  he 
suffered  and  rose  from  the  dead  on  the  "  third  day,"  accord- 
ing to  the  Scriptures,  in  order  that  these  blessings  might 
be  offered  to  the  human  race.  Man  is  inwardly  depraved^ 
and  consequently  divinely  condemned;  he  needs  "repent- 
ance" to  remove  his  depravity,  and  "remission"  to  remove 
his  condemnation. 

Secondly.  That  these  great  blessings  are  both  supplied  in 
the  ^'•name  of  Christ.''''  They  are  to  "be  preached  in  his 
name."  Christ's  history  is  at  once  the  only  moral  power 
that  can  produce  this  "  repentance,"  and  the  only  govern- 
mental ground  which  can  secure  this  "  remission." 

Thirdly.  That  the  offering  of  these  blessings  to  humanity., 
through  the  name  of  Christy  is  the  great  work  of  the  Gospel 
ministry.  They  "  should  be  preached  in  his  name."  The 
work  of  the  ministry,  as  such,  is  not  theological  disquisi- 


THE  STARTING  POINT  OF  CHRISTIANITY.        433 

tion,  nor  polemic  controversy,  nor  priestly  fulmination,  but 
the  generous,  earnest,  and  faithful  offering  of  these  blessings 
to  humanity  through  the  name  of  Jesus  Christ. 

Fourthly.  That  it  was  the  plan  of  God  that  the  Gospel 
ministry  should  commence  the  offer  of  these  blessings  in  Jeru- 
salem. "  Beginning  at  Jerusalem."  Why  begin  at  Jerusa- 
lem"? Why  not  begin  in  Egypt,  or  Greece,  or  Persia,  or 
in  some  other  city  of  Judea  ?  Why  begin  at  Jerusalem  % 
Antecedently  we  should  have  thought  that  Jerusalem  would 
have  been  one  of  the  last  places  in  which  "  repentance  and 
remission  "  would  have  been  preached,  rather  than  the  first. 
There  are,  especially,  three  reasons  which  would  have  led 
to  this  conclusion:  (1.)  The  abundant  opportunities  which 
it  had  long  possessed  of  becoming  fully  acquainted  with  the 
Gospel.  Jerusalem  had  been  for  ages  the  scene  of  that 
splendid  ritualism  which  Infinite  Wisdom  instituted  to  sym- 
bolize the  Gospel ;  for  ages,  too,  it  had  been  the  home  of 
prophets  and  of  priests ;  and  many  times,  moreover,  had 
Jesus,  to  whom  all  these  ceremonies  referred  and  predic- 
tions pointed,  walked  its  streets  and  appealed  to  its  popu- 
lation. As  this  city  had  opportunities  of  knowing  the  Gos- 
pel that  no  other  city  ever  had,  and  as  there  were  other 
numerous  Jewish  cities  which  had  not  these  advantages, 
and  many  Gentile  cities  which  had  no  opportunities  at  all, 
we  might  have  thought  that  Jerusalem  would  have  been 
among  the  last  to  have  had  the  offer.  (2.)  Its  abuse  of  all 
the  opportunities  with  which  it  had  been  so  highly  favored. 
Its  very  privileges  had  become  means  of  formality,  hypoc- 
risy, and  crime.  Under  all  its  religious  means  it  had  be- 
come one  of  the    most  corrupt  and  wicked   cities    und^n* 

The  Hon.iliet.  28 


434  THE  HOMILIST. 

neaven— the  city  that  had  martyred  the  prophets  of  every 
age.  Would  it  not,  therefore,  have  been  natural  to  sup- 
pose that  a  city  which  had  thus  abused  such  unparalleled 
religious  privileges  would  rather  have  been  destroyed  than 
have  been  chosen  as  the  first  to  be  offered  the  great  bless- 
ings of  the  last  dispensation  *?  (3.)  Its  heartless,  wicked,  and 
impious  treatment  of  Christ.  He  addressed  doctrines  to  it, 
but  those  doctrines  it  proclaimed  blasphemy ;  he  wrought 
miracles  for  it,  but  those  miracles  they  referred  to  Satanic 
power;  he  wept  tears  of  compassion  over  it,  but  those 
tears  it  spurned.  Jerusalem  was  the  scene  of  his  insults 
and  the  home  of  his  murderers.  Would  it  not,  therefore, 
have  been  natural  to  conclude  that  if  Jesus  offered  mercy 
to  this  city  at  all,  it  would  not  have  been  until  others 
had  received  this  overture. 

But  although,  antecedently,  we  might  have  concluded 
thus,  we  discover  good  reasons  for  the  plan  adopted  in 
offering  salvation  Jirst  to  Jerusalem.  What  are  those 
reasons  1 

I.  "  Beginning  at  Jerusalem  "  serves  to  strengthen 
THE  evidences  OF  CHRISTIANITY.  That  the  starting  of 
Christianity  from  Jerusalem  serves  to  augment  the  force  of 
evidence  in  favor  of  its  truth,  will  appear  if  you  consider 
three  things : 

First.  Jerusalem  was  the  most  proximate  city  to  the  scene 
of  the  principal  facts  of  the  Gospel.  Paul  tells  us  (2  Cor. 
XV,  1-4)  that  the  facts  which  constitute  the  Gospel  are  that 
"  Christ  died,"  that  he  was  "  buried,"  and  that  he  "  rose 
again."     These  facts  all  happened  in  the  immediate  vicinity 


THE  STAETING  POINT  OF  CHRISTIANITY.       435 

of  Jerusalem,  under  the  public  eye  of  the  population.  But 
how  does  the  fact  of  its  being  the  most  proximate  city 
strengthen,  the  evidence  in  favor  of  the  truth  of  Christianity  ? 
In  two  ways:  (1.)  It  would  show  that  those  of  the  number 
who  believed  the  apostles  were  intelligent  believers.  If  the 
apostles  had  gone  first  to  a  distance  and  got  a  large  number 
to  believe,  it  might  fairly  have  been  said  by  the  opponents, 
the  believers  had  no  way  of  testing  the  truth  of  the  facts 
for  themselves,  and  their  credulity  was  imposed  upon  by 
the  apostles.  But  the  possibility  of  such  an  objection  is 
precluded  by  "beginning  at  Jerusalem."  Each  man  had 
the  opportunity  of  testing  the  facts  for  himself  The  people 
to  whom  the  apostles  spoke  had  seen  Him  suffer  in  the  streets 
— they  had  seen  him  upon  the  cross — they  had  seen  him 
buried  on  the  Friday,  and  witnessed  the  empty  grave  on 
the  first  day  of  the  week.  Peter,  in  his  first  sermon  to 
them,  appeals  to  their  knowledge  of  these  facts  :  "  As  ye 
yourselves  also  know."  If  these  men  therefore  believed, 
their  faith,  being  intelligent,  would  have  an  argumentative 
force  everywhere  to  convince.  "Three  thousand"  of  them 
did  believe  under  the  first  discourse ;  and  who  but  God  can 
tell  the  force  of  that  fact  in  commending  Christianity  to  the 
credence  of  men  of  remoter  places  and  later  times  ?  (2.)  It 
shows  that  the  first  preachei's  were  no  impostors,  but  had  full 
confidence  in  the  truth  of  ivhat  they  affirmed.  Had  they 
gone  first  to  a  distance,  skeptics  might  have  charged  them 
with  imposture ;  they  might  have  said,  These  men  went  to 
remote  places  to  proclaim  extraordinary  things  which  they 
knew  their  hearers  had  no  opportunity  of  testing,  etc.  But 
the  fact  of  their  stating  them  to  the  eye-witnesses  of  Christ's 


436  THE   HOMILIST. 

history  shows,  at  any  rate,  that  they  had  no  intention  to 
deceive ;  deceivers  would  have  gone  to  a  distance.  "  Be- 
ginning at  Jerusalem"  shows  that  the  apostles  were  genuine 
men^  worthy  of  confidence. 

Secondly.  Jerusalem  was  the  most  antagonistic  city  to  the 
moral  purport  and  purpose  of  these  facts.  The  men  of 
Jerusalem  profoundly  and  passionately  hated  the  character, 
doctrines,  and  aim  of  Christ.  Going  ^r*^,  therefore,  to  this 
city,  (1.)  Showed  the  daring  strength  of  the  apostles'  faith. 
(2.)  Precluded  the  possibility  of  the  objection  that  the  first 
believers  were  prejudiced  in  its  favor.  (3.)  Demonstrated 
the  mighty  power  of  the  Gospel  in  triumphing  over  opposi- 
tion. 

Thirdly.  Jerusalem  was  the  city  predicted  as  the  starting 
point  of  Christianity.  Isaiah,  Joel,  Zachariah,  David,  and 
others,  predicted  this. 

II.  Beginning  at  Jerusalem  serves  to  display  the 
BENIGNITY  OF  CHRISTIANITY.  The  men  of  Jerusalem  were 
the  greatest  personal  enemies  of  Christ,  and  the  greatest 
sinners  against  him.  In  commanding  the  Gospel,  there- 
fore, to  be  preached  to  them,  there  was  an  astonishing  dis- 
play of  benignity.  This  benignity  may  be  looked  upon  in 
two  aspects  : 

First.  As  an  expression  of  human  duty.  Christ  has  "left 
us  an  example  that  we  should  follow  in  his  steps."  How 
did  he  treat  his  enemies  1  The  men  of  Jerusalem  treated 
him  with  the  greatest  indignity ;  they  plucked  off  his  hair; 
they  made  long  furrows  on  his  cheeks ;  they  crowned  him 
with  thorns;  they   crucified   him.     But  how  did  he  treat 


THE  STARTING  POINT  OF  CHRISTIANITY.      437 

them  1  Did  he  commission,  now  all  power  was  given  to 
him,  some  messenger  of  justice  to  hurl  thunderbolts  of 
vengeance  at  theml  No!  he  commissioned  his  apostles  to 
offer  them  the  choicest  blessings  he  had  to  bestow — bless- 
ings, the  procuring  of  which  cost  him  his  life — "  repentance 
and  remission."  Learn  a  lesson  from  this,  ye  men  who  in 
the  name  of  Christianity  stand  up  for  war. 

Secondly.  As  an  expression  of  a  divine  doctrine.  What 
is  the  doctrine  ?  That  there  is  mercy  for  the  chief  of  sin- 
ners. What  city  under  heaven  contained  greater  sinners 
than  Jerusalem  ?  What  privileges  they  had  abused !  What 
holy  men  they  had  persecuted !  What  innocent  blood  they 
had  sHpd  !  What  saints  and  prophets  they  had  martyred ! 
And  now  in  the  crucifixion  of  Christ  they  filled  up  the  meas- 
ure of  their  crime.  "Begin  at  Jerusalem;"  go  to  Caiaphas, 
go  to  Pilate,  go  to  the  chief  priests,  go  to  the  Roman 
soldiers,  etc.,  tell  the  worst  man  that  through  my  name 
there  is  mercy  for  him.  If  there  is  mercy  for  the  men  of 
Jerusalem,  who  need  despair  ? 

III.  Beginning  at  Jerusalem  serves  to  indicate  the 

METHOD   OF  PROPAGATING  CHRISTIANITY.       The  method  is,  tO 

begin  at  home — home  first.  This  method  Jesus  acted  upon 
in  his  own  ministry;  this  method  he  enjoined  on  his  apos- 
tles, and  this  method  they  strictly  followed  in  all  their 
endeavors  to  propagate  the  Gospel. 

First.  This  method  harmonizes  with  the  dictates  of  a 
genuine  heart.     The  heart  says.  Home  first. 

"  Friends,  parents,  neighbors,  first,  it  doth  embrace ; 
My  country  next,  and  next  the  human  race." 


438  THE  HOMILIST. 

We  say  genuine  heart,  for  the  heart  of  a  morbid,  senti- 
mental philanthropy  crosses  seas  and  traverses  continents 
to  convey  blessings  to  the  most  distant,  which  the  nearest 
urgently  require. 

Secondly.  This  method  harmonizes  with  the  dictates  of  an 
enlightened  judgment.  If  our  obligation  to  propagate  the 
Gospel  to  the  largest  possible  extent  was  given  to  us  in  order 
to  find  out  the  most  effective  way,  we  think  we  should  soon 
reach  the  conclusion  that  we  ought  to  concentrate  our  chief 
efforts  upon  that  section  of  our  race  that  would  (1.)  be  most 
susceptible  of  evangelical  impressions  ;  (2.)  on  whom  we 
could  bring  to  bear  the  largest  amount  of  our  influence ; 
and  (3.)  who  would,  after  their  evangelization,  become  the 
most  effective  auxiliaries  in  speeding  on  the  glorious  work. 

Now  Jerusalem,  to  the  apostles^  presented  these  three 
conditions.  Who  would  be  so  likely  to  be  evangelically 
impressed  as  the  men  of  Jerusalem'?  Under  the  very  first 
discourse  three  thousand  were  converted !  On  whom  could 
they  bring  so  much  force  effectively  to  bear  as  upon  the 
men  of  Jerusalem  ?  The  apostles  understood  their  language, 
their  prejudices,  their  habits  of  thought  and  life.  And 
what  class,  when  converted,  could  become  such  useful 
agents  in  helping  forward  the  new  faith  % 


THE  NEEDLESSNESS  OF  MAN'S  RUIN.  439 


HOMILY    LXX. 

THE  NEEDLESSNESS  OF  MAN'S  RUIN. 
Why  will  ye  die?    Ezekiel  xviii,  31. 

The  Heedlessness  of  man's  ruin  is  the  subject  which  we 
deduce  from  this  question.  There  are,  however,  other  im- 
portant ideas  manifestly  implied  in  this  divine  utterance, 
which  may  be  usefully  set  forth  as  a  suitable  preface  to  the 
general  theme. 

The  question  implies, 

First,  Tliat  man  is  made  to  act  from  reason.  His  Maker 
*here  appeals  to  his  reasoning  faculty,  and  demands  a  reason 
for  his  ruinous  conduct.  He  has  made  some  creatures  to 
act  from  instinct,  but  man  from  reason.  It  is  true  that 
man  has,  in  common  with  all  irrational  existences,  certain 
corporeal  impulses  which  prompt  hyn  to  action.  These,  in 
natures  of  certain  temperaments,  and  under  certain  circum- 
stances, become  exceedingly  potent,  tend  to  overbear  intel- 
lect and  break  down  the  boundaries  of  reason.  But  as  in 
no  case  is  their  power  necessarily  resistless,  in  no  case  is 
their  reign  justifiable.  The  engine  may  be  full  of  steam ; 
but  reason,  as  the  regulator,  should  make  it  serve  the  use  of 
the  intelligent  moral  man.  Strong  gales  and  billows  of 
impulse  may  rise,  but  reason,  as  the  helmsman,  should  so 
adjust  the  bark  as  to  make  these  blind  forces  do  its  work. 
The  steed  may  be  full  of  Arabian  fire,  but  reason,  as  the 
rider,  should  hold  the  reins  and  direct  its  lightning  speed. 


440  TPIE    HOMILIST. 

Some  men  plead  the  power  of  their  impulses  as  a  justifica-  • 
tion  for  their  wicked  and  reckless  deeds.  Such  pleas  are 
inadmissible ;  for  wisely  and  kindly  has  our  blessed  Maker 
proportioned  in  our  constitution  the  measure  of  reason  to 
impulse.  The  man  of  strongest  impulse  has  generally  the 
strongest  intellect.  Men  of  weak  impidses  are  generally 
weak  in  everything;  weak  tradesmen,  weak  mechanics, 
weak  thinkers,  weak  writers,  weak  speakers,  weak  saints. 
Complain  not,  therefore,  of  your  strong  natural  impulses ; 
thank  God  for  them,  for  he  has  given  you  a  sufficient 
amount  of  reason  to  manage  and  master  all  their  operations. 
When  they  become  too  dormant,  let  reason  muse  until 
their  fires  kindle;  and  when  they  grow  too  furiously  hot,  let 
reason  muse  until  the  flames  expire.  Never  act  from  them, 
but  always  by  them ;  let  them  be  your  servant,  not  your  ' 
sovereign. 
The  question  implies, 

Secondly,  That  man  is  amenable  to  his  Maker  for  the 
reasons  that  influence  i,im.  "Why  will  ye  die?"  He 
demands  a  reason,  and  he  has  an  unquestionable  right  to  do 
so.  The  reason  or  motive  of  an  act  is  in  his  view  the  act. 
The  muscular  effort  is  not  the  act;  it  is  but  its  contingent 
form.  The  theater  of  human  actions  is  the  soul,  and  that  is 
hidden  from  all  but  God.  Man's  deeds  before  his  Maker 
are  completed  before  a  limb  or  muscle  moves.  Thefts, 
adulteries,  and  murders  are  committed  when  the  body  has 
never  performed  one  dishonest,  lascivious,  or  cruel  act.  We 
shall  "have  to  give  an  account  of  all  the  deeds  done  in  the 
body,"  as  well  as  the  deeds  done  by  the  body.  The  latter 
are  nothing  in  their  nature  or  number  as  compared  with  the 


THE  NEEDLESSNESS  OF  MAN'S  RUIN.  441 

former.  When  these  are  revealed,  as  revealed  they  must 
be,  "the  hidden  things  of  darkness  will  be  brought  to 
light." 

The  question  implies, 

Thirdly,  That  notwithstanding  marCs  rational  and  respons- 
ible nature  he  is  pursuing  a  course  of  self-destruction. 
"  Why  will  ye  die  1"  "  The  wages  of  sin  is  death."  What 
is  this  death '?  We  can  more  readily  tell  you  what  it  is  not 
than  what  it  is.  It  is  not  the  death  of  the  body.  Men  do 
nqt  generally  will  this ;  on  the  contrary,  they  are  supremely 
anxious  to  avoid  it.  But  this  is  impossible.  No  ingenuity, 
influence,  or  power  can  ward  off  the  stroke  of  death. 
"  There  is  no  man  that  hath  power  over  the  spirit  to  retain 
the  spirit,  neither  hath  he  power  in  the  day  of  death ;  and 
there  is  no  discharge  in  that  warfare."  Nor  does  it  mean 
the  extinction  of  the  spirit.  Man  may  kill  his  body;  he  has 
done  so ;  but  he  cannot  kill  his  spirit.  The  soul  is  an  inex- 
tinguishable spark  from  the  Eternal  Source  of  life ;  it  must 
flame  on  forever.  No  power  but  the  power  of  Omnipotence 
can  put  it  out.  "  It  smiles  at  the  drawn  dagger,  and  defies 
the  point."  Nor  does  it  mean  the  destruction  of  personal 
consciousness.  We  can  conceive  of  the  spirit  existing,  and 
yet  its  personality  destroyed.  Like  a  branch,  it  may  be  so 
engrafted  on  some  other  existence  as  to  lose  its  own  indi- 
vidual attributes  in  the  connection ;  like  a  drop,  it  may  fall 
into  the  ocean,  and  though  it  still  exists,  its  individuality  is 
lost.  But  this  will  never  be  the  case  with  the  soul.  Souls, 
unlike  material  elements,  can  never  amalgamate.  Each 
must  remain  a  distinct  existent  forever.  Personality  is 
essential  to  soul.    Still  more,  we  can  conceive  of  personality 


442  THE  HOMILIST. 

existing,  and  yet  consciousness  be  dormant.  The  butterfly- 
exists  in  the  chrysalis.  May  not  spirits  pass  into  such  a 
state;  exist,  but  exist  without  consciousness?  We  do  not 
pronounce  such  a  state  impossible ;  but  we  say,  instead  of 
there  being  any  reason  to  believe  that  it  will  ever  be  the  case 
with  man,  there  is  every  reason  to  believe  the  contrary. 
Man  can  no  more  kill  the  personality  and  consciousness  of 
his  spirit  than  he  can  kill  itself.  "What  does  it  mean  then  ? 
Dissolution  of  the  ties  of  moral  obligation?  The  chain  that 
binds  us  to  moral  government  is  one  that  cannot  be  broken. 
To  be  honest,  truthful,  generous,  devout,  godly — what  can 
possibly  terminate  our  obligation  to  be  all  this  1  Nothing. 
To  be  all  this  is  as  much  the  duty  of  fallen  angels  now,  as  it 
was  when  they  sang  and  served  in  heaven. 

What  is  this  death  then  to  which  the  wicked  expose  them- 
selves 1  Or,  in  other  words.  Why  is  the  ruin  to  which  they 
expose  themselves  represented  as  "  death  1"  There  is  some 
analogy.  For  example,  in  corporeal  death  there  is  utter 
deprivation.  You  see  the  dead  body  laid  out.  The  mate- 
rial organization  appears  complete ;  but  the  principle  which 
warmed  that  frame,  moved  those  limbs,  looked  out  through 
those  eyes,  heard  through  those  ears,  and  beautified  that 
form,  is  gone.  The  house  is  there,  but  the  tenant  has  left. 
There  is  utter  hideousness.  How  soon  after  life  has  gone 
does  that  lovely  form,  which  we  once  pressed  to  our  bosom, 
become  loathsome,  and,  like  Abraham,  we  seek  for  a  place 
to  bury  our  dead  out  of  our  sight!  There  is  in  death,  more- 
over, utter  slavery.  The  body  which  once  used  the  elements 
of  the  world,  drank  in  its  light,  breathed  its  air,  appropri- 
ated the  various  gases,  becomes  the  creature  of  all.     All 


THE   NEEDLESSNESS   OF   MAN'S  RUIX.  443 

serve  to  break  it  up  and  sport  with  its  dissolving  atoms. 
In  all  these  respects  the  ruin  which  sin  brings  upon  the  soul 
is  like  unto  death.  There  is  the  greatest  deprivation — truth, 
honesty,  love,  piety — the  animating  principle  of  the  soul 
departs.  It  loses  its  beauty  and  its  life.  There  is  hideous- 
ness.  By  sin  the  soul  becomes  odious  to  all  moral  minds. 
A  corrupt  character  is  loathed  by  all  consciences.  There  is 
slavery.  Instead  of  the  spirit  using  all  things  for  its  own 
ends,  it  becomes  the  creature  of  all,  tossed  about  by  every 
force.  This  deprivation^  hideousness,  and  slavery  constitute 
the  death  of  the  soul.  And  this  is  going  on  where  sin  is. 
It  is  not  something  in  the  future.  "  To  be  carnally-minded 
is  death."  The  spirit  of  the  sinner  is  dying  every  day ; 
every  day  deprived  of  something,  every  day  becoming  more 
hideous  in  the  universe,  every  day  becoming  more  the  pow- 
erless creature  of  things. 

Now  the  point  is  that  man  need  not  meet  with  this  ruin ; 
he  need  not  die ;  there  is  no  necessity  for  it. 

I.  The  decrees  of  God  do  not  render  your  ruin 
NECESSARY.  That  the  infinitely  wise  Maker  and  monarch 
of  the  universe  has  a  decree,  purpose,  or  plan  by  which  his 
operations  are  determined  cannot  but  be  admitted.  But 
that  he  has  any  decree  or  plan  against  any  man's  salvation, 
or  for  any  man's  ruin,  is  an  idea  repugnant  alike  to  our 
reason,  our  intuitions,  and  our  Bible.  God  is  good  to  all, 
and  "his  tender  mercies  are  over  all  the  works  of  his 
hand."  The  Bible  teaches  that  "he  has  no  pleasure  in  the 
death  of  the  sinner,  but  rather  that  he  should  return  unto 
him  and  live."     But  you  inquire.  Does  not  Paul  teach  that 


444  THE   HOMILIST. 

God  makes  vessels  for  dishonor  as  well  as  vessels  for 
honor?  No.  All  that  he  avers  is,  that  he  could  do  so. 
And  it  is  to  the  glory  of  God's  benevolence  to  assert  that 
while  he  could  make  and  organize  creatures  for  misery,  he 
has  never  done  so.  Let  the  naturalist  search  through  all 
the  endless  species  of  animal  life,  let  him  take  the  micro- 
scope, and  let  him  find  one  single  creature  among  the 
smallest,  and  say,  this  little  creature  was  evidently  made 
to  suffer,  was  organized  for  misery,  is  a  vessel  built  for 
dishonor.  No ;  God  could,  but  he  does  not.  There  is  no 
divine  decree  which  requires  your  ruin ;  you  are  not  pre- 
destinated to  damnation.  If  you  are  lost  it  is  because  you 
act  against,  not  with  the  divine  plan. 

11.  Your  sinful  condition  does  not  render  your 
RUIN  NECESSARY.  You  are  sinners.  Conscience,  society, 
and  the  Bible  unite  in  the  declaration  of  the  dark  fact  in 
your  histoi^y.  You  sometimes  feel  your  sins  as  a  mill- 
stone on  your  heart,  as  a  dark  thunder  cloud  in  your  sky. 
Your  sins  deserve  your  ruin,  demand  your  ruin,  and  if  you 
continue  in  them  will  realize  your  ruin;  but  as  yet  they 
do  not  render  your  ruin  necessary.  Why  is  this  1  Because 
the  Gospel  makes  provision  for  you  in  your  present  state. 
There  lies  a  man  on  the  bed  of  suffering.  A  malignant 
and  painful  disease  has  done  its  work  on  his  constitution  ; 
in  a  few  hours  unless  some  remedy  come  he  must  breathe 
his  last.  A  skillful  physician  enters  the  room ;  he  has  in 
his  hand  a  little  medicine,  which  if  taken  will  inevitably 
restore  him.  It  is  offered  to  him,  pressed  on  him,  and  he 
has  yet  power  to  take  it.     Need  that  man  die  %     If  he  re- 


THE  NEEDLESSNESS  OF   MAN'S  RUIN.  445 

fuse  the  remedy  he  must  die;  but  smce  the  remedy  is 
offered,  and  he  has  the  power  to  take  it,  his  death  is  need- 
less. It  is  thus  with  the  sinner.  He  is  infected  with  the 
malady  of  sin,  he  is  on  the  margin  of  death  ;  but  here  is  the 
remedy,  the  great  physician  of  souls  is  at  his  side  offering 
an  infallible  antidote.  Had  not  this  physician  appeared  in 
our  midst  our  death  would  have  been  unavoidable.  But 
now  he  is  at  our  side  pressing  on  us  the  remedy ;  we  need 
not  die.  Though  the  malady  has  assumed  the  most  malig- 
nant form,  though  the  spiritual  grave  yawns  at  our  feet,  we 
need  not  die. 

III.   The  external   circumstances   in  which  you  are 

PLACED     do    not     BENDER     YOUR     RUIN     NECESSARY.        ThcSC 

are  often  pleaded  as  an  excuse  for  indifference,  indecision, 
and  sometimes  profligacy.  It  is  said,  It  is  impossible  for 
me  to  become  religious.  I  live  among  the  gay,  the  worldly, 
the  profane,  the  skeptical.  My  worldly  engagements  too 
are  all-absorbing.  I  live  in  the  bustle  of  the  crowd,  I  am 
lost  in  the  din  of  business.  Were  I  in  other  circumstances 
I  would  become  a  religious  man;  I  would  discipline  my 
soul,  and  prepare  for  eternity.  Would  that  I  had  a  home 
in  some  rural  spot  away  from  all  connection  with  the 
thoughtless  multitudes,  whose  corrupt  sentiments  are  ever 
falling  on  my  ear,  and  surging  through  my  soul.  Some 
quiet  spot  in  nature  where  I  should  hear  nothing  but  the 
rustling  of  the  trees  and  the  murmuring  of  the  brooks,  the 
warbling  of  the  birds  and  the  other  voices  of  nature,  see 
little  but  the  ever-changing,  but  ever-lovely  face  of  nature. 
Were  I  in  such  circumstances  as  these  I  would  be  a  relig- 


446  THE  HOMILIST. 

ious  man ;  I  would  train  my  heart  and  worship  my  Maker. 
My  brother,  this  is  all  sentiment.  Remember  that  the 
God  who  requires  you  to  become  religious  placed  you  in 
the  circumstances  in  which  you  are  found,  and  if  you  tmst 
in  him,  "as  your  day,  so  your  strength  shall  be."  Re- 
member that  it  is  the  glory  of  a  rational  being  to  bend  cir- 
cumstances to  its  own  purpose  rather  than  to  be  mastered 
by  them.  "It  is  not  that  which  goeth  into  a  man  that 
defileth  him."  Bad  thoughts  may  be  conveyed  to  your 
mind,  bad  impressions  made  on  your  hearts,  but  they  need 
not  harm  you ;  you  have  a  power  to  transmute  them  into 
spiritual  nourishment.  Remember  that  some  of  the  most 
eminent  saints  that  ever  lived  have  been  among  the  most 
trying  and  tempting  circumstances.  Remember  that  the 
more  trying  your  circumstances  may  be,  the  more  corrupt 
the  society  in  which  you  live,  the  more  need  there  is  for 
you  to  carry  out  noble  principles.  The  deeper  the  gloom 
the  more  need  of  light ;  the  more  parched  the  soil  the  more 
need  of  the  shower.  Hold  forth  the  word  of  life  in  the 
midst  of  the  crooked  and  perverse.  Your  circumstances 
therefore  do  not  render  your  ruin  necessary. 

IV.     The  condition  on  which   salvation    is   offered 

DOES     NOT     render    YOUR    RUIN     NECESSARY.       What    is     the 

great  condition  ?  The  New  Testament  teaches  us  that  it  is 
faith.  "He  that  believeih  shall  be  saved  ;"  "  He  that  believ- 
eih  hath  everlasting  life."  Now  belief  as  an  act  is  one  of 
the  most  simple.  It  is  as  natural  to  believe  an  evident 
truth  as  it  is  to  see.  Moreover,  man  has  a  sXrong propensity 
to  believe,  especially  the  things  that  tend  to  his  injury.    His 


THE  NEEDLESSNESS  OF  MAN'S  IIUIN.  447 

credulity  is  his  curse.  It  is  this  that  hath  given  to  the 
world  those  monstrous  systems  of  error  under  which  it  has 
been  groaning  for  ages.  But  what  must  we  believe  in 
order  to  be  saved  1  If  it  be  responded,  "  The  facts  of  the 
Gospel,"  I  ask,  Are  there  any  facts  attested  by  clearer  or 
more  potent  evidenced  Or  if  it  be  said,  "The  principles  of 
the  Gospel,"  then  we  declare  that  those  principles  are  moral 
axioms,  and  recommend  themselves  to  the  intuitions  and 
felt  necessities  of  the  human  soul.  Or,  should  it  be  replied, 
"  It  is  faith  in  the  Author  of  the  Gospel,  the  living,  loving, 
personal  Christ,"  then  we  ask.  What  character  is  so  adapted 
to  enlist  your  faith  and  inspire  your  confidence'?  He  is 
honest,  loving,  truthful,  religious,  and  transparent  in  all ! 
"Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved." 
Where  is  your  difficulty  in  this  1  No  !  if  you  are  ruined  it 
is  not  becalise  you  cannot  comply  with  the  conditions. 
"Why  then  will  ye  die?"  I  beseech  you,  endeavor  to 
make  some  reply.  The  very  effort  to  make  some  reply 
perhaps  may  startle  you.  Can  you  assign  a  single  reason  ? 
Can  you  tell  me  of  anything  that  renders  it  necessary  that 
you  should  die?  Anything  in  nature?  Anything  in  the  Bible? 
Anything  in  Christ  ?  Anything  in  God?  Why,  O  why  will 
you  turn  that  soul  of  yours  into  a  demon,  which  is  capable 
of  rising  into  a  seraph  ?  Why  will  you  become  a  curse  to 
yourself  and  the  universe  rather  than  a  blessing?  Why  will 
you  spurn  a  destiny  ever  brightening  in  splendor,  ever  height- 
ening in  joy,  and  select  a  doom  terrible  in  woe  and  wickedness? 


448  THE   HOMILIST. 


HOMILY    LXXI. 

THE   TREASUBE  AND  THE   PEARL  ;    OR,  CHRISTIANITY 
THE  HIGHEST   GOOD. 

The  kingdom  of  heaven  is  like  unto  treasure  hid  in  a  field ;  the  which 
when  a  man  hath  fbund,  he  hideth,  and  for  joy  thereof  goeth  and  selleth 
all  that  he  hath,  and  buyeth  that  field.  Again,  the  kingdom  of  heaven  is 
like  unto  a  merchantman,  seeking  goodly  pearls ;  who,  when  he  had  found 
one  pearl  of  great  price,  went  and  sold  all  that  he  had,  and  bought  it. 
!Matthew  xiii,  M-46. 

We  have  Christianity  here  in  two  aspects : 

I.    As  A  TRANSCENDENT   GOOD  IN  ITSELF  APART  FROM  MAN. 

It  is  here  represented  as  a  treasure  and  a  pearl.  "A  pearl 
of  great  price."  Looking  at  it  apart  from  man  it  is  "  a 
treasure,"  a  good  in  itself:  it  has  intri7isic  worth.  But  it 
is  "a  hid"  treasure,  hid  in  the  field  of  revelation.  It  is  "a 
pearl"  in  the  sea  of  divine  events.  There  are  material 
treasures  in  those  hills  around  us,  and  pearls  beneath  the 
waters  that  roll  at  our  feet,  sufficient,  could  we  obtain  them, 
to  invest  us  with  the  wealth  of  a  Croesus.  It  is  so  with 
spiritual  things.  There  are  elements  of  good  in  the  Scrip- 
tures, and  in  religious  literature,  and  in  the  Church  of  God, 
which,  if  men  could  only  discover  and  possess,  would  enrich 
and  ennoble  them  forever.  "The  unsearchable  riches  of 
Christ,"  like  treasures  concealed  by  the  earth,  or  pearls 
buried  in  the  waters,  are  in  our  world  ;  but  they  are  unseen 
and  unowned  by  the  millions. 


THE  TREASURE  AND  THE   PEARL.  449 

There  are  four  criteria  by  which  we  determine  the  value 
of  an  object :  Rarity,  Verdict  of  competent  authorities,  Dur- 
ahility,  Usefulness.     First.  Rarity.     This  makes  gold  more 
valuable  than  brass  or  iron,  pearls  and  diamonds  more  val- 
uable than  ordinary  stones.     In  this  sense  Christianity  is 
valuable.     It  is  perfectly  unique.     There  is  nothing  like  it. 
Among  all  the  systems    of  the  world    there  is   but    one 
Gospel ;   among  all  the  books  but  one  Bible.     "  There  is 
no  (ither  name  given,"  etc.     Secondly.   The  verdict  of  com- 
petent authorities.     Whatever  article  in  the  markets  of  the 
world  is  pronounced  valuable  by  men  whose  judgment  is 
considered  most  correct  on  such  subjects,  derives  at  once  a 
value  from  the  fact.     The  opinions  of  such  authorities  will 
invest  almost  any  article,  however  intrinsically  worthless, 
with  a  commercial  value.     Intrinsically  worthless  books,  if 
praised  by  those  who  are  considered  judges  of  literatui-e, 
will  pass  as  the  most  precious  productions  of  genius.  Apply 
this  to  Christianity.    The  greatest  sages,  the  sublimest  poets, 
the  purest  saints,  have  all  pronounced  Christianity  to  be  of 
incomparable  value.     They  have  felt  with  Paul,  who  said, 
"I  count  all  things  but  loss,"  etc.     Thirdly.    DurahUity. 
The  duration  of  an  object  often  gives  it  value.     The  thing 
if  of  ephemeral  existence  is  not  esteemed  of  much  worth. 
The  Gospel  is  durable.     It  is  the  incorruptible  seed.     "  It  is 
the  word  of  God  that  endureth  for  ever."     Fourthly.    Use- 
fulness.    We  value  an  object  according  to  the  service  it  is 
capable  of  rendering.     Metals  and  plants,  animals  and  men, 
are  estimated  by  this  rule.     What  has  rendered  such  service 
to  humanity  as  Christianity  ?     We  need  not  speak  of  its 
intellectual  benefits,  and  show  how  it  has  broken  the  monot- 

The  Hoinili»t.  29 


450  THE  HOMILIST. 

ony  of  thought  and  set  the  mind  of  the  world  m  action. 
We  need  not  speak  of  its  political  benefits,  and  show  how 
it  has  flashed  and  frowned  upon  injustice  and  tyranny,  and 
moulded  governments  according  to  the  principles  of  rectitude. 
We  need  not  speak  of  its  social  benefits,  and  show  how  it 
has  evoked  and  refined  the  best  sympathies  of  our  nature, 
given  man  a  kindly  interest  in  his  fellow,  and  laid  the  foun- 
dation of  social  order  and  progress.  We  speak  of  its  spirit- 
ual blessings.  How  it  purifies  the  fountains  of  life,  how  it 
pacifies  the  guilty  conscience,  how  it  fills  the  soul  with  the 
sunshine  of  divine  love,  how  it  raises  our  nature  above  the 
fear  of  death,  and  enchants  it  with  glowing  visions  of  an 
ever  expanding  and  brightening  futurity. 

Blessed  Gospel !  It  is  indeed  "  a  pearl  of  great  price." 
Take  it  from  us,  and  you  will  freeze  up  the  fountains  of  our 
spiritual  energy  and  blight  the  springing  germs  of  our 
hopes ;  you  will  turn  our  landscapes  into  deserts,  and  our 
hemispheres  into  midnight.  Take  it  from  us  and  what  are 
wel  Frail  barks  struggling  with  the  heaving  billows  of 
life,  without  a  chart  to  direct  us,  or  a  star  to  break  the  dark- 
ness that  enshrouds  us  on  the  surging  wave. 

II.  As  A  TRANSCENDENT  GOOD  IN  THE  PROCESS  OF  APPRO- 
PRIATION BY  MAN.  It  is  interesting  to  look  upon  Christianity 
as  an  infinite  good  in  itself;  but  it  is  more  interesting  to 
look  upon  it  as  a  good  appropriated  by  ourselves.  Such  is 
the  view  we  now  pass  to.  The  appropriation  includes  two 
things  :  Discovery^  mid  joyous  surrender  of  all  for  it.  First. 
Discovery.  The  pearl  and  treasure  were  "  found "  in  two 
very  different  ways :  one  by  an  apparent  accident,  and  the 


THE  TREASUKE  AND  THE  PEARL.      451 

other  by  an  intelligent  purpose.  (1.)  There  is  apparent  ac- 
cident in  the  discovery  of  the  treasure.  It  is  not  said  that 
the  man  was  in  search  of  it.  Perhaps  the  man  as  he  was 
digging,  or  driving  his  plowshare  through  his  land  in  the 
process  of  its  cultivation,  turned  up  the  treasure  unex- 
pectedly. 

"The  circumstance,"  says  Trench,  "which  supplies  the 
groundwork  of  this  parable,  namely,  the  finding  of  a  con 
cealed  treasure,  must  have  been  of  much  more  frequent  oc- 
currence in  an  insecure  state  of  society,  such  as  in  almost 
all  ages  has  been  that  of  the  East,  than  happily  it  can  be 
with  us.  A  writer  on  Oriental  literature  and  customs  men- 
tions that  in  the  East,  on  account  of  the  frequent  changes  of 
dynasties  and  the  revolutions  which  accompany  them,  many 
rich  men  divide  their  goods  into  three  parts :  one  they  em- 
ploy in  commerce,  or  for  their  necessary  support ;  one  they 
turn  into  jewels,  which,  should  it  prove  needful  to  fly,  could 
be  easily  carried  with  them ;  a  third  part  they  bury.  But 
while  they  trust  no  one  with  the  place  where  the  treasure 
is  buried,  so  is  the  same,  should  they  not  return  to  the  spot 
before  their  death,  as  good  as  lost  to  the  living,  until  by 
chance  a  lucky  peasant,  while  he  is  digging  his  field,  lights 
upon  it.  And  thus  when  we  read  in  Eastern  tales  how  a 
man  has  found  a  buried  treasure  and  in  a  moment  risen 
from  poverty  to  great  riches,  this  is,  in  fact,  an  occurrence 
that  not  unfrequently  happens,  and  is  a  natural  consequence 
of  the  customs  of  these  people.  Modern  books  of  travels 
continually  bear  witness  to  the  universal  belief  in  the  exist- 
ence of  such  hid  treasures ;  so  that  the  traveler  often  finds 
great  difliculty  in  obtaining  information  about  antiquities. 


452  THE   HOMILIST. 

and  is  sometimes  seriously  inconvenienced,  or  even  en- 
dangered, in  his  researches  among  ancient  ruins,  by  the 
jealousy  of  the  neighboring  inhabitants,  who  fear  lest  he  is 
comino-  to  carry  away  concealed  hoards  of  wealth  from 
among  them,  of  which,  by  some  means  or  other,  he  has  got 
notice.  And  so  also  the  skill  of  an  Eastern  magician  in 
great  part  consists  in  being  able  to  detect  the  places  where 
these  secreted  treasures  will  successfully  be  looked  for. 
Often,  too,  a  man  abandoning  the  regular  pursuits  of  in- 
dustry will  devote  himself  to  treasure-seeking  in  the  hope 
of  growing,  through  some  happy  chance,  rich  of  a  sudden." 

This  man  represents  those  who  meet  with  the  saving 
power  of  the  Gospel  at  a  time  when  they  had  no  intention 
of  so  doing.  These  are  the  men  who  are  found  of  Christ 
though  they  ask  not  for  him.  Such  was  the  woman  of 
Samaria  at  Jacob's  Well ;  such  were  Peter  and  Andrew 
"  casting  a  net  into  the  sea ;"  such  was  Nathaniel  "  under 
the  fig  tree."  How  many  have  been  converted  in  a  seem- 
ingly casual  way !  .  Christ  has  come  to  them  in  a  tract,  or  a 
conversation,  or  a  sermon,  or  in  some  other  event  in  an  un- 
expected manner.  The  inestimable  treasure  has  been  found 
in  a  most  casual  way — casual  to  the  finder,  but  prearranged 
by  Heaven.  (2.)  There  is  intelligent  purpose.  The  mer- 
chant was  engaged  in  "  seeking  goodly  pearls."  This  man 
believed  in  the  existence  of  "goodly  pearls,"  he  strongly 
desired  them,  and  visited  all  the  markets  within  his  reach 
in  quest  of  the  same. 

This  appears  to  indicate  the  antiquity  of  a  still  Oriental 
profession,  that  of  a  traveling  jeweler,  a  person  who  deals 
in  precious  stones  and  pearls,  and  goes  about  seeking  for 


THE   TREASURE   AND   THE   PEARL.  453 

opportunities  of  making  advantageous  purchases  or  ex- 
changes, and  taking  journeys  to  remote  countries  for  this 
purpose,  and  again  in  another  direction  to  find  the  best 
market  for  the  valuables  he  has  secured.  In  the  course  of 
their  operations  it  frequently  happens  that  they  meet  with 
some  rich  and  costly  gem,  for  the  sake  of  obtaining  which 
they  sell  off  all  their  existing  stock,  and  every  article  of 
valuable  property  they  may  possess,  in  order  to  raise  the 
purchase  money.  Something  similar  may  sometimes  occur 
in  the  transactions  of  stationary  jewelers,  but  not  so  often 
as  among  those  who  travel ;  indeed,  the  jewelers  of  the  East, 
a,s  a  body,  are  perhaps  the  greatest  travelers  in  the  world. 

This  represents  the  men  who  believe  in  a  higher  good 
than  they  have  reached,  anxiously  search  for  it  in  science, 
in  literature,  in  worship,  and  at  last  find  it  a  rich  prize. 
"  We  have,  perhaps,"  says  Trench,  "  no  such  a  picture  of  a 
noble  nature  seeking  for  the  pearl  of  price,  and -not  resting 
till  he  had  found  it,  as  that  which  Augustine  gives  of  him- 
self in  his  ^  Confessions f  though  we,  also,  have  many  more, 
such  as  Justin  Martyr's  account  of  his  own  conversion, 
given  in  his  dialogue  with  Trypho,  in  which  he  tells  how 
he  had  traveled  through  the  whole  circle  of  Greek  philoso- 
phy, seeking  everywhere  for  that  which  would  satisfy  the 
deepest  needs  of  his  soul,  and  ever  seeking  in  vain,  till  he 
found  it  at  length  in  the  Gospel  of  Christ." 

Though,  however,  the  chief  good  is  often  found  casually, 
no  one  has  a  right  to  expect  it  without  acting  as  the  mer- 
chant did.  Nay,  every  man  incurs  guilt  who  acts  not  thus. 
A  man  must  go  into  the  field  and  not  merely  upturn  its  soil 
with  the  plowshare  of  cursory  thought,  but   he   must  dig 


454  •  THE  HOMILIST. 

and  delve  as  a  miner.  He  must  not  merely  look  into  the 
face  of  the  waters  for  the  pearl,  he  must  dive  to  the  sandy 
bed  on  which  it  rests.  He  must  prosecute  an  earnest  quest 
for  it.  "  Yea,  if  thou  criest  after  knowledge,  and  liftest  up 
thy  voice  for  understanding ;  if  thou  seekest  her  as  silver, 
and  searches t  for  her  as  for  hid  treasures ;  then  shalt  thou 
understand  the  fear  of  the  Lord,  and  find  the  knowledge  of 
God.  For  the  Lord  giveth  wisdom :  out  of  his  mouth 
cometh  knowledge  and  understanding.  He  layeth  up  sound 
wisdom  for  the  righteous:  he  is  a  buckler  to  them  that 
walk  uprightly." 

Secondly.  A  joyous  surrender  of  all  for  it.  "  He  selleth 
all  that  he  hath  and  buyeth  the  field."  The  merchant  did 
the  same  and  bought  the  pearl.  The  only  condition,  on 
which  you  can  obtain  this  transcendent  good  is  by  selling 
all  you  have;  your  preconceived  notions,  old  habits,  and 
selfishness,  pride,  time,  talents,  your  all.  It  must  be  re- 
garded of  more  worth  than  all  other  things  put  together. 
We  say  a  joyous  surrender  of  all  for  it.  "  With  joy,"  etc. 
The  purchase  must  be  made,  not  mechanically,  reluctantly, 
but  joyously,  with  an  exultant  heart.  "  What  things  were 
gain  to  me,"  said  Paul,  "  I  counted  loss,"  etc. 


THE  DISCIPLES  IN  THE  TEMPEST.  455 


HOMILY    LXXIL 

THE    DISCIPLES     IN    THE     TEMPEST;     OR,     MENTAL 
DISTRESS. 

And  when  he  was  entered  into  a  ship,  his  disciples  followed  him. 
And  behold,  there  arose  a  great  tempest  in  the  sea,  insomuch  that  the 
ship  was  covered  with  the  waves  :  but  he  was  asleep.  Matt,  viii,  23,  24. 

The  extraordinary  cures  which  Christ  had  effected  at 
Capernaum  had,  it  would  seem,  attracted  to  him  throngs  of 
people  from  all  parts  of  the  neighborhood.  In  his  personal 
ministry  there  w^as  a  fulfillment  of  a  prediction  which  had 
been  uttered  some  twenty  centuries  before.  Jacob,  on  his 
death-bed,  wrapt  in  prophetic  vision,  had  said  that  unto 
"  Shiloh  shall  the  gathering  of  the  people  be."  During  the 
brief  period  of  Christ's  public  life,  "  great  multitudes  gath- 
ered about  him."  Wherever  he  went,  whether  to  the  quiet 
mountain,  the  secluded  village,  or  the  solitary  shore,  he 
attracted  crowds.  His  life  was  a  magnet,  drawing  to  itself 
all  that  came  within  the  sweep  of  its  influence.  All  the 
attraction,  however,  of  his  personal  ministry  on  earth  is  but 
a  faint  representation  and  pledge  of  that  more  spiritual  and 
higher  influence  which  he  is  destined  one  day  to  exert  upon 
all  the  nations  under  heaven.  He  will  "  draw  all  men  unto 
him."  The  day  will  come  when  the  whole  population  of 
the  globe  will  have  their  thoughts,  sympathies,  and  souls 
centered  in  his  person  and  guided  by  his  will. 

It  is  remarkable  that  Christ,  at  various  times,  seemed 
anxious  to  avoid  popularity.     The  incident  before  us  is  an 


456  THE  HOMILIST. 

example.  In  the  eighteenth  verse  we  are  distinctly  told 
that  when  "Jesus  saw  great  multitudes  about  him,  he  gave 
commandment  to  depart  unto  the  other  side."  And  forth- 
with he  enters  into  a  ship  in  order  to  cross  to  "  the  other 
side."  This  desire  to  escape  notoriety  which  he  on  several 
occasions  manifested,  is  a  subject  which,  though  it  may  lead 
to  interesting  speculation,  is,  we  consider,  of  not  much 
practical  importance.  Whether  it  arose  from  that  instinct 
to  shun  rather  than  to  seek  popularity  which  has  ever  char- 
acterized all  truly  great  men,  or  from  some  prudential  rea- 
son, we  stay  not  to  inquire. 

The  scene  before  us  needs  no  description  from  us.  In  a 
few  sentences  of  exquisite  simplicity  the  evangelist  presents 
an  event  of  most  stirring  sublimity  and  suggestive  signifi- 
cance. Had  a  modern  biographer  of  the  popular  stamp  to 
represent  some  such  a  scene  as  this  in  the  life  of  his  hero, 
how  much  labor  and  time  would  he  expend  in  order  to 
work  it  into  effect!  How  many  fine  words  he  would 
employ !  How  many  allusions  to  other  scenes  which  would 
serve  to  show  off  the  superior  character  and  extent  of  his 
reading !  How  many  pages  would  he  fill,  and  how  much 
of  the  precious  time  of  the  reader  would  he  waste  with  his 
tawdry  pencilings !  But  the  evangelist  sketches  this  mag- 
nificent scene  with  a  few  simple  strokes,  in  such  a  way  as 
to  prevent  all  wise  expositors  from  making  any  effort  to 
heighten  its  effect.  The  men  who  wrote  this  book  were  not 
book-makers.  They  had  too  much  to  communicate  to  be 
such.  The  writers  and  speakers  who  have  the  most 
thoughts  have  always  the  fewest  words.  Verbosity  is 
always  the  offspring  either  of  vagueness  or  vacuity. 


THE   DISCIPLES   IN   THE   TEMPEST.  457 

We  take  this  incident  of  Christ  and  his  disciples  in  the 
tempest  to  illustrate  the  mental  distress  of  the  good : 

I.  Mental  distress  frequently  comes  unexpectedly. 

The  distress  of  the  disciples,  now  in  the  tempest,  came 
upon  them  by  surprise.  When  they  embarked  that  night 
and  moved  off  from  the  shore  there  was,  perhaps,  every 
prospect  of  a  safe  and  happy  voyage.  The  stars,  it  may 
be,  shone  upon  them  from  a  peaceful  sky,  and  their  bright 
images  seemed  to  sleep  upon  the  calm  bosom  of  the  azure 
wave.  But  this  serenity  was  temporary.  A  storm  was 
brooding.  The  scene  soon  changes.  Matthew  tells  us 
"  there  arose  a  great  tempest  in  the  sea,  insomuch  that  the 
ship  was  covered  with  the  waves."  Mark  describes  it  as  a 
"great  storm  of  wind;"  and  Luke  says,  "there  came  down  a 
storm  of  wind  on  the  lake."  There  is  no  need  of  supposing 
that  this  storm  was  miraculous.  The  Galilean  sea,  being 
surrounded  by  mountains  and  hills,  was  naturally  subject 
to  sudden  storms.  It  was  evidently  a  most  terrific  scene. 
The  billows  dashed  over  the  vessel,  threatening  every  mo- 
ment to  fill  and  engulf  her.  Thus  their  distress  came 
unexpectedly. 

Is  not  this  frequently  so  in  the  history  of  man?  How 
often  men  enter  on  some  new  enterprise,  period,  or  relation 
of  life  with  every  prospect  of  much  enjoyment  and  pros- 
perity ;  all  things  seem  to  smile  on  them  with  promises  of 
an  auspicious  future,  when  suddenly  some  storm  obscures 
the  lights  of  their  sky,  lashes  their  sea  into  commotion,  and 
threatens  them  with  ruin !  Abraham,  Job,  and  David  are 
striking  examples  of  this  on  the  side  of  the  good ;  and  on 


458  THE   HOMILIST. 

the  other  side  such  names  as  Belshazzar  and  Judas  may 
stand.  How  strikingly  does  this  fact  show  that  our  destiny 
is  ever  in  the  hands  of  another.  .  "  We  know  not  what,  a 
day  may  bring  forth."  In  imagination  our  to-morrow  may 
be  a  period  redolent  with  bright  joys ;  but  let  it  come,  and 
we  may  find  it  a  day  of  thick  darkness  and  sorrow.  The 
path  of  our  history  is  filled  with  the  vestiges  of  frustrated 
plans  and  blighted  hopes.  "  Our  times  are  in  His  hands." 
"The  lot  is  cast  into  the  lap;  but  the  whole  disposing 
thereof  is  with  the  Lord."  "  The  horse  is  prepared  against 
the  day  of  battle,  but  safety  is  of  the  Lord."  As  there  was 
an  invisible  power  beyond  the  hills  that  bounded  the  Gali- 
lean sea,  working  up  a  storm  at  the  moment  everything 
seemed  bright  and  calm  to  the  disciples,  so  there  is  always 
a  mighty  spirit  beyond  our  sensuous  horizon  who  can  at 
any  moment  lash  the  calmest  sea  on  which  we  glide  along 
into  the  wildest  fury  of  the  tempest. 

II.  Mental  distress  oftentimes  induces  earnest  prayer. 
How  earnestly  now  do  the  disciples  cry  to  Christ  for  help ! 
Jesus  was  asleep.  The  benevolent  toils  of  the  day  had 
fatigued  him;  and  participating  in  our  natural  infirmities, 
he  retires  to  the  hinder  part  of  the  ship,  lays  his  weary 
head  on  some  wooden  pillow,  and  sinks  to  repose.  The 
storm  disturbs  him  not;  its  most  furious  blast  bore  no 
alarm  to  him.  Innocence  can  calmly  sleep  in  storms. 
There  is  no  room  for  fear  in  that  heart  whose  sympathies, 
and  aims  are  ever  in  concert  with  the  Infinite  will.  But 
while  Jesus  sleeps  the  disciples  are  in  an  agony  of  fear ; 
they  hasten  to  him,  rouse  him  from  his  slumbers,  and  ex- 


THE   DISCIPLES  IN   THE  TEMPEST.  459 

claim  :  "  Lord  save  us,  or  we  perish."  "  Carest  thou  not 
for  us  f  "  Master,  master,  we  perish !"  Here  is  earnest 
prayer. 

We  may  look  at  this  appeal  to  Christ,  under  these  cii-- 
cumstances,  in  two  aspects  : 

First.  As  a  tendency  in  human  nature  to  call  upon  God^ 
ivhen  exposed  to  imminent  peril.  History  abounds  with  ex- 
amples of  this.  The  heathen  crew  of  the  ship  in  which 
Jonah  embarked  for  Tarshish,  cried  every  man  to  his  God 
in  the  midst  of  that  terrible  storm  which  threatened  their 
destruction.  The  Psalmist  states,  as  a  general  truth,  that 
those  that  go  down  to  the  sea  in  ships,  and  do  business  in 
the  great  waters,  "cry  unto  the  Lord  in  their  trouble." 
Now,  the  fact  that  men  do  this,  whether  they  be  theists  or 
atheists,  their  character  depraved  or  holy,  is  very  signifi- 
cant. It  shows,  (L)  An  instinctive  belief  in  the  divine  exist- 
ence. There  is  such  a  belief  in  man,  and  no  infidel  logic 
can  argue  it  away.  (2.)  It  shoios  a  belief  in  God's  connec- 
tion with  individual  history.  If  man  did  not  feel  him  near, 
he  would  not  pray.  It  shows,  (3.)  A  belief  in  his  power  to 
help  ;  else  why  invoke  his  aid?  And,  (4.)  A  belief  in  the 
efficacy  of  prayer.  These  beliefs  seem  to  me  involved  in 
the  fact  that  men  do  involuntarily  cry  to  God  for  help  in 
danger.  And  do  not  these  beliefs  lie  at  the  foundation  of 
Biblical  truth '? 

Look  at  the  case  in  another  aspect : 

Secondly.  As  an  indication  that  these  disciples  had  an  im- 
pression of  Christls  superhuman  power.  Had  they  regarded 
him  to  be  what  he  appeared,  a  poor  man  worn  out  with  the 
fatigues  of  the  day,  and  glad  to  rest  his  weary  frame  in 


460  THE  HOMILIST. 

some  secluded  spot  of  that  humble  ship,  would  they  have 
appealed  so  earnestly  to  him  now?  Would  they  have 
called  him  "  Lord,"  and  "  Master,"  and  thus  humbly  and 
importunately  implored  his  help?  We  trow  not.  The 
supernatural  energy  of  Christ  was  not  a  mere  article  in 
their  creed ;  it  was  a  deep  and  practical  conviction  of  the 
heart ;  a  something  that  had  become  more  powerful  than 
any  native  impulse  of  the  soul.  They  had  heard  such  divine 
things  flow  from  his  lips,  and  seen  such  stupendous  deeds 
effected  by  his  power,  that  they  could  see  in  that  tried, 
sleeping  frame  of  his,  the  might  and  majesty  of  a  God. 

III.  Mental  distress  generally  originates  in  unbelief. 
Jesus  arose  and  saith  unto  them,  "  Why  are  ye  so  fearful, 
0  ye  of  little  faith  ?"  Mark  expresses  the  idea,  that  the 
want  of  faith  was  the  cause  of  their  fear,  more  forcibly  still. 
"  Why  are  ye  so  fearful  ?  how  is  it  that  ye  have  no  faith  f 
As  if  he  had  said :  Had  you  faith,  you  would  not  be  in  all 
this  trepidation;  but  you  would  be  calm,  brave,  self-pos- 
sessed. The  fact  that  they  approached  Christ  with  the 
prayer,  "  Lord  save  us,  or  we  perish,"  indicates,  as  we  have 
already  said,  that  they  had  some  measure  of  faith  in  his 
supernatural  energy ;  but  their  faith  was  still  defective  and 
weak.  What  is  the  faith  that  is  wanted  1  The  faith  that 
will  make  one  calm  and  truly  brave  in  difficulties ;  that 
will  save  us.  Not  a  mere  belief  in  the  doctrines  of  Christ's 
teaching,  or  the  facts  of  his  life.  This  is  common.  But  an 
all-confiding  trust  in  the  love  of  his  hearty  in  the  might  of 
his  arm^  in  the  truth  of  his  word^  in  the  rectitude  of  his  ad- 
ministration, and  in  the  benevolence  of  his  aims.    This  is  the 


THE    DISCIPLES   IX   THE   TEMPEST.  461 

ennobling  faith,  the  ftiith  that  will  give  us  heroism  of  soul. 
Wha4;  examples  we  have  in  the  Bible  of  its  power!  See 
Abraham,  with  knife  in  hand,  offering  up  his  son  Isaac.  See 
Moses  at  the  margin  of  the  sea.  See  Job  bereft  of  all — 
property,  friends,  children,  health  ;  yet  hear  him  say,  "  Tlie 
Lord  gave,"  etc.  What  is  the  cause  of  this  calmness  1 
Here  it  is :  "  Though  he  slay  me,  yet  will  I  trust  in  him." 
See  Paul  at  Ephesus — how  dark  his  prospects  !  but  how 
calm  is  he  !  "  None  of  these  things  move  me,"  etc.  What 
is  the  cause  1  Here  it  is :  "  I  know  in  whom  I  have  be- 
lieved," etc. 

How  true,  then,  is  the  idea  which  is  here  implied  in  the 
words  of  Christ,  that  distress  arises  from  unbelief!  History 
tells  us  that  Julius  Cesar  was  at  sea  in  a  little  boat  when  a 
terrible  storm  came  on.  He  sought  to  inspire  the  courage 
of  the  men  who  plied  the  oars,  by  telling  ttem  that  their 
little  boat  bore  Cesar  and  his  fortunes.  Let  us  be  en- 
couraged by  feeling  that  if  we  are  genuine  disciples,  Jesus 
is  on  board  the  bark  of  our  being,  voyaging  with  us  on  the 
mighty  sea  of  existence.  He  holds  the  helm  in  his  hand, 
and  winds  and  waves  obey  his  voice. 

IV.  Mental  distress  can  be  easily  allayed  by  the 
INTERPOSITION  OF  Christ.  "  And  he  arose  and  rebuked  the 
winds  and  the  sea."     There  are  two  ways  of  doing  it : 

First.  Bij  removing  the  exteimal  causes  of  distress.  This 
he  did.  Now  he  hushed  the  outward  storm.  He  has  all 
power  over  our  external  circumstances,  and  if  we  trust  in 
him,  he  will  one  day  remove  from  them  all  that  has  a  tend- 
ency  to  pain  or  agitate  the  heart. 


462  THE   HOMILIST. 

Secondly.  By  removing  the  internal  susceptibilities.  What 
are  these"?  Selfishness,  guilt,  dread  of  death.  Christ  re- 
moves these ;  and  where  these  are  not,  mental  distress  can- 
not exist.     No  storm  can  make  an  angel  fear. 

Friend  !  thou  art  on  the  sea  of  life.  A  sea,  not  like  the 
sea  of  Galilee,  lying  within  small  limits  ;  thy  sea  "stretches 
into  the  infinite ;  new  billows  are  ever  rising  up  from  the 
great  eternity.  There  are  rocks,  quicksands,  shoals,  and 
other  dangers  in  thy  way.  Who  caii  pilot  thee  safely  %  who 
is  able  to  steer  thy  bark  %  It  must  be  some  one  that  knoivs 
that  sea,  knows  its  soundings,  its  boundaries,  and  all  its 
perilous  points ;  and  has,  at  the  same  time,  power  to  guide 
thy  fragile  and  complicated  ship,  and  control  the  might}' 
elements  that  play  around  thee. 


HOMILY  LXXIII. 

PAUL '"DRIVEN   UP  AND   DOWN  IN  ADRIA ;"   OR,  THE 
VOYAGE   Ot  LIFE. 

And  there  the  centurion  found  a  ship  of  Alexandria  sailing  into  Italy ; 
and  he  put  us  therein,  etc.  Acts  xxvii,  6-44. 

Man's  life  is  a  book  ;  a  book  "  in  the  right  hand  "  of  the 
ever-blessed  One,  and  "written  within  and  without."  It 
is  full.  The  spirit  and  type  of  all  man's  future  history  are 
inscribed  upon  its  mystic  page.  "In  thy  book  all  my 
members  were  written,  which  in  continuance  were  fash- 
ioned when  as  yet  there  was  none  of  them."  Life  is  its 
own  interpreter.     It  proclaims  its  own  facts  and  writes  its 


PAUL  DRIVEN   UP  AND   DOWN   IN   ADRIA.      463 

own  comments.  In  the  light  of  life  only  can  life  be  under- 
stood. My  past  experience  is  a  commentary  on  my  being; 
it  is  in  the  light  reflected  from  my  by  gone  days  that  I  see 
my  present  self.  So  of  my  race.  I  see  the  world  in  the 
rays  that  beam  from  the  ages  that  are  gone.  Its  historic 
events  are  "  ensamples,"  and  "  are  written  for  our  admo- 
nition." 

There  are  some  events  in  history  that  throw  much  more 
light  on  human  life  than  others.  Some  only  throw  a  glim- 
mering ray  upon  some  one  phase  and  sphere ;  others  seem 
to  light  up  the  w^hole  realm  and  radiate  on  all  sides. 
Such  is  Paul's  stormy  and  perilous  voyage  over  the  Adri- 
atic billows,  as  graphically  portrayed  in  the  chapter  before 
us.  Far  indeed  am  I  from  a  taste  for  or  a  belief  in  what  is 
called  the  "  spiritualizing  "  method  of  treating  God's  book. 
I  deprecate  such  a  method  as  a  sad  and  impious  perversion  ; 
but  to  look  upon  its  historic  records  in  order  to  interpret 
life  is,  I  think,  both  legitimate  and  wise.  When  I  look 
upon  Paul,  with  two  hundred  and  seventy -five  other  men  of 
various  tribes,  social  grades,  and  religious  sects  on  board  a 
frail  bark,  struggling  through  many  cloudy  days  and 
starless  nights  in  the  fierce  tempest,  I  discover  much  which 
throws  light  upon  a  whole  generation  of  men.  This  globe 
is  a  ship  crowded  with  passengers;  all  are  battling  with 
the  fierce  storms  of  time  as  the  ship  bears  them  through 
seas  of  ether  on  their  way  to  a  destiny  eternal. 

Thus  using  the  narrative  before  us,  I  observe : 

I.    That  in  the  voyage    of    life   we    have    a    great 

VARIETY     IN     OUR    COTEMPORARIES.         Oil     board    thls    VOSSCl 


464  THE  HOMILIST. 

that  was  "  now  driven  up  and  down  in  Adria,  exceedingly- 
tossed  with  a  tempest,"  there  were  no  less  than  two  hund- 
red and  seventy-five  souls  with  Paul,  and  they  were  of  a 
very  mixed  character.  There  were  the  rough,  weather- 
beaten  sailors,  with  might  and  main  endeavoring  to  guide 
the  bark  which  bounded  on  the  swelling  billows  like  a 
maddened  steed  amid  moving  mountains ;  there  were  mer- 
chants on  their  way  from  Egypt  to  Italy,  some  to  buy, 
others  to  sell,  and  all  in  quest  of  gain ;  there  were  "  pris- 
oners," in  the  custody  of  the  stern  officers  of  Roman  law, 
who  had  either  been  convicted  of  crime  or  were  on  their 
way  to  Eome  to  be  tried  at  the  tribunal  of  the  emperor 
himself  There  were  soldiers,  men  trained  for  murder  on  a 
gigantic  scale,  and  taught  to  regard  a  bloody  crime  as  the 
most  illustrious  virtue.  Luke,  the  physician,  the  evangel- 
ist, and  historian,  was  there,  and  so  was  Aristarchus,  one  of 
Paul's  most  faithful  friends.  Indeed,  on  board  this  storm- 
tossed  bark  you  have  a  whole  age,  a  whole  generation  in 
miniature.  Almost  all  the  social  forces  of  an  age  are  in 
that  vessel.  There  is  labor  represented  in  the  sailors, 
there  is  war  in  the  soldiers,  there  is  commerce  in  the  mer- 
chants, there  is  law  in  the  men  who  hold  the  prisoners  in 
custody,  there  are  literature  and  science  in  Luke,  there  is 
religion  in  Paul  and  Aristarchus  as  well  as  Luke.  So  va- 
ried, indeed,  were  the  companions  of  Paul  in  their  tenden- 
cies, tastes,  habits,  and  aims,  that  amid  the  numbers  there 
could,  I  think,  be  but  little  society.  Though  in  close  mate- 
rial contact  they  lived  in  spiritual  worlds  remote  from 
each  other,  worlds  lighted,  warmed,  and  ruled  by  different 
centers. 


PAUL  DRIVEN   UP   AND   DOWN   IN  ADRIA.       465 

In  all  this  you  have  a  mirror  of  the  human  world  at  the 
present  moment.  In  our  voyage  through  time  we  are 
thrown,  in  the  district  in  which  our  lot  is  cast,  among  co- 
temporaries  between  whom  there  are  such  immense  acci- 
dental differences  that,  instead  of  souls  meeting  and  min- 
gling together  in  sweet  and  harmonious  intercourse,  there 
are  but  few  instances,  comparatively,  in  which  you  have 
any  spiritual  contact.  Each  has  his  own  little  world  and 
interests.  Like  Paul,  w^e  are  thrown  among  numerous  co- 
temporaries  ;  but  there  are  only  a  few  Lukes  or  Aristar- 
chuses  among  them  with  whom  we  can  have  much  inter- 
course. If  we  are  of  the  Christianly  true,  "  the  world 
knoweth  us  not."  Our  sphere  of  being  as  far  transcends 
the  ken  of  worldlings  as  planets  that  roll  beyond  telescopic 
vision.  A  man  morally  must  be  what  he  would  under- 
stand. He  must  be  a  saint  to  understand  a  saint,  a  devil 
to  understand  a  devil.  The  tyrant,  the  pope,  the  philan- 
thropist, the  Christian,  are  little  else  than  sounds  to  men 
who  have  not  the  elements  that  form  these  characters  in 
their  own  hearts.  Morally  no  man  can  be  judged  but  by 
his  own  peers. 

Now  this  immense  spiritual  variety  among  our  fellow- 
voyagers,  or,  without  trope,  among  our  cotemporaries  in 
this  life,  is  to  a  reflective  mind  suggestive  of  certain  iipport- 
ant  considerations : 

First.  It  suggests  a  characteristic  of  human  nature  as  dis- 
tinguished  from  all  other  terrestrial  life.  Natural  history 
shows  that  there  is  a  perfect  correspondence  in  the  tastes, 
impulses,  and  habits  among  all  the  members  of  any  species 
of  non-rational  life.     To  understand  one  of  the  individuals 

TWO  Hnmilist.  «>0 


4:66  THE   HOMILIST. 

is  to  understand  the  entire  species.  The  same  external 
influences  produce  on  all  the  same  results.  Their  conscious 
life  is  the  same.  They  move  within  the  same  circle ;  not 
one  has  power  to  take  one  step  beyond  the  boundary  line. 
Not  so  with  man.  Each  individual  has  the  power  of  strik- 
ing out  an  orbit  for  himself;  an  orbit  in  some  respects  differ- 
ent from  that  in  which  any  one  had  ever  moved  before  or 
will  ever  move  again.  Wonderful  in  this  respect  is  the 
power  of  a  moral  creature.  A  self-determining,  self-trans- 
figuring power  is  his.  All  modes  of  life  are  possible  to 
man.  He  can  transmigrate  into  the  grub,  the  seraph,  or 
the  fiend.  That  living  soul  w^hich  is  breathed  into  our  ma- 
terial frames  at  first  may  through  this  sensuous  body  work 
itself  into  a  beast,  like  Nebuchadnezzar,  a  devil,  like  Herod, 
or  an  apostle,  like  Paul. 

Secondly.  It  suggests  that  mankind  are  not  now  in  their 
original  condition.  The  power  to  form  different  modes  and 
spheres  of  life  is  confessedly  a  distinguishing  gift  of  our 
being ;  but  to  use  that  power  inconsistently  with  the  royal 
law  of  benevolence  is  the  essence  of  sin  and  the  source  of 
ruin.  Power  is  the  gift  of  God  and  is  a  blessing ;  the  em- 
ployment of  it  is  the  prerogative  of  man,  and  may  be  either 
a  virtue  and  a  blessing  or  a  sin  and  a  curse.  It  can  never 
be  that  the  God  of  love  and  order  intended  that  our  innate 
moral  energy  should  be  so  employed  as  to  create  such  an 
immense  variety  in  the  tastes,  tendencies,  and  aims  of  our 
cotemporaries  as  to  render  social  intercourse  and  har- 
mony impossible.  The  divine  idea  of  humanity  seems  to 
me  this :  that  all  souls  should  have  a  common  center,  and 
that  in  all  their  revolutions  their  social  radiations,  borrowed 


PAUL   DRIVEN   UP  AND  DOWN   IN  ADRIA.      467 

from  a  common  source,  should  genially  and  harmoniously 
blend,  intermingle,  and  combine.  Some  great  catastrophe 
has  befallen  man's  social  system,  a  catastrophe  which  has 
hurled  souls  from  the  normal  center  into  regions  of  dark- 
ness and  confusion. 

The  Bible  explains  this. 

Thirdly.  It  suggests  the  probability  of  a  future  social 
classification.  Will  such  men  as  Paul,  Luke,  Aristarchus, 
be  doomed  forever  to  live  Mdth  mercenary  merchants,  be- 
sotted seamen,  and  bloody  soldiers'?  Shall  good  men, 
whose  deepest  prayer  is,  "  Gather  not  my  soul  with  sin- 
ners, nor  my  life  with  bloody  men,"  dwell  forever  with 
such  companions'?  Is  the  world  to  go  on  forever  thus? 
Are  the  Herods  to  continue  kings  and  the  Johns  prisoners. 
Are  the  Pauls  ever  to  be  at  the  mercy  of  centurions  ?  Are 
the  Jeffries  to  be  on  the  bench  and  the  Baxters  at  the  bar 
forever'?  It  cannot  be.  Man's  deepest  intuitions  say  it 
cannot  be ;  the  prayers  of  the  good  say  it  cannot  be ;  and 
the  Bible  says  it  shall  not  be.  The  tares  and  the  wheat  will 
one  day  be  separated,  the  good  and  the  bad  one  day  di- 
vided. We  are  only  mixed  while  on  board  this  earth  ;  as 
soon  as  we  touch  the  shores  of  the  retributive  and  everlast- 
ing we  separate  on  the  principles  of  moral  character  and 
spiritual  affinities.  Blessed  be  God !  there  is  a  world  in 
which  the  "nations  of  them  that  are  saved  shall  walk  in  the 
light  of  it,  and  the  kings  of  the  earth  do  bring  their  glory 
and  honor  into  it,"  and  into  which  there  shall  "  in  no  wise 
enter  anything  that  defile th,  neither  whatsoever  worketh 
abomination  or  maketh  a  lie ;  but  they  which  are  written 
in  the  Lamb's  book  of  life,"  a  world  outside  of  whicli  will 


468  THE   HOMILIST. 

be  "  dogs,  and  sorcerers,  and  whoremongers,  and  murderers, 
and  idolaters,  and  whosoever  loveth  and  maketh  a  lie." 
From  this  narrative  I  observe : 

II.  That  in  the  voyage  of  life  the  severest  trials 
ARE  common  to  ALL.  The  one  trial  common  to  all  on  board 
that  bark  w^as  the  danger  of  losing  life.  Luke's  description 
of  their  common  trial  is  very,  graphic.  "  And  when  neither 
sun  nor  stars  in  many  days  appeared,  and  no  small  tempest 
lay  on  us,  all  hope  that  we  should  be  saved  was  then  taken 
away."  They  tried  every  expedient,  but  all  failed;  the 
lamp  of  hope  for  a  time  went  out.  Their  souls  were  in  de- 
spair ;  as  dark  were  they  as  those  heavens  that  had  not  seen 
"  sun  nor  stars  for  many  days."  Danger  of  life  is  univer- 
sally felt  to  be  the  severest  of  trials.  Death  is  "  the  king 
of  terrors."  It  is  that  which  gives  terror  to  every  other 
terror.  And  to  this  trial  all  are  exposed  in  a  thousand  dif- 
ferent ways  every  day.  All  the  individuals,  families,  tribes, 
nations  of  the  earth,  at  the  present  moment,  are  like  Paul 
and  his  companions  on  an  ever-surging  sea,  battling  for  life. 
The  clouds  of  death  darken  every  sky;  its  gales  breathe 
about  all.  Some,  it  is  true,  are  in  more  immediate  and 
conscious  contact  with  death  than  others,  and  their  struggles 
are  more  severe.  But  all,  every  hour,  are  in  danger, 
and  all  must  one  day,  like  Paul  and  his  companions,  feel 
"  all  hope  "  of  being  saved  from  death  taken  away.  For  a 
short  time,  in  healthy  youth  and  vigorous  manhood,  you 
may  flow  on  propitiously  like  this  vessel  in  the  first  stage 
of  its  voyage,  when  "  the  south  wind  blew  softly ;"  gentle 
gales  awhile,  my  brother,  may  fill  thy  sails,  and  flattering 


PAUL   DRIVEN   UP  AND   DOWN   IN  ADRIA.      469 

seas  may  smile ;  but  further  on  the  sea  will  rise  to  mount- 
ians  and  marshal  its  billows  against  thee ;  the  winds  will 
grow  wild  with  fury,  the  sun  will  set,  the  moon  go  down, 
and  every  star  disappear,  and  thou  shalt  feel  thyself  only  as 
a  bubble  on  the  breakers. 

"  Sure  a  time  will  come 
For  storms  to  try  thee  and  strong  blasts  to  rend 
Thy  painted  sails,  and  spread  thy  gold  like  chaff 
O'er  the  wild  wave ;  and  what  a  wreck, 
If  judgment  find  thee  unsustained  by  God !" 

There  are  two  thoughts  suggested  by  the  common  trials 
of  men : 

First.  That  they  develop  different  dispositions.  How 
different  M^ere  the  feelings  of  Paul,  Luke,  and  Aristarchus 
from  the  others.  This  storm  blew  open  as  it  were  the  doors 
of  their  hearts,  and  disclosed  the  moral  stuff  they  were 
made  of.  In  all,  perhaps,  on  board,  save  Paul  and  his  two 
spiritual  brothers,  there  was  a  wild  tempest  of  terrific  emo- 
tion, of  which  the  outward  storm  was  not  merely  the  occa- 
sion, but  the  material  type.  Fear  had  unmanned  them  all ; 
so  that  for  fourteen  days  they  could  eat  nothing :  they  "  con- 
tinued fasting."  Even  the  brave  sailors  were  at  their  wits' 
end;  they  sought  to  "flee  out  of  the  ship."  None  of  them 
thought  of  anything  but  their  own  safety.  Selfishness,  the 
source  of  all  fear,  and  indeed  evermore  the  source  of  all 
painful  feeling,  had  in  them  risen  to  a  passion.  What  cared 
the  sailors  now  who  perished,  so  long  as  they  were  saved  ? 
The  soldiers  too  displayed  their  base  and  heartless  selfish- 
ness ;  for  they  proposed  to  "  kill  the  prisoners  "  rather  than 
they  should  have  the  slightest  chance  of  escape.     In  sublime 


470  THE  HOMILIST. 

contrast  with  all  this  was  the  spirit  of  Paul,  and  we  pre- 
sume of  his  two  companions  in  the  faith.  None  of  these 
things  seemed  to  have  moved  him.  The  whole  of  his  con- 
duct, as  here  recorded,  during  these  fourteen  eventful  days, 
was  characterized  by  a  magnanimity  which  can  only  take 
its  rise  in  a  vital  alliance  with  the  Infinite,  and  a  benevolent 
sympathy  for  mankind.  His  every  word  shows  an  unfal- 
tering faith  in  Him  to  whom  he  had  committed  himself 
His  bearing  too  was  calm  and  hope-inspiring.  His  great 
nature  was  taken  up  with  the  sufferings  of  his  companions ; 
he  seemed  to  have  no  care  for  himself  "I  pray  you," 
said  he,  "take  some  meat,  for  this  is  for  your  health." 
Severe  trials,  especially  those  which  powerfully  threaten 
life,  are  sure  to  develop  the  moral  dispositions  of  men. 
Never  did  the  faithless,  ungenerous,  selfish,  dastardly 
nature  of  the  Jews,  as  a  whole  people,  show  itself  so  fully 
as  when  they  stood  in  front  of  the  Red  Sea,  with  unscal- 
able heights  on  both  sides,  and  the  avenging  Pharaoh  and 
his  host  swiftly  advancing  in  the  rear.  They  said  to  Moses, 
their  friend  and  temporal  deliverer,  "  Because  there  were  no 
graves  in  Egypt  hast  thou  taken  us  away  to  die  in  the  wil- 
derness ]"  In  this  one  utterance  their  base  natures  leap  in- 
to daylight.  So  it  ever  is.  The  trials  of  life  reveal  the 
dispositions  of  the  heart ;  they  take  off  the  mask,  they  strip 
off  all  shams,  and  show  us  to  ourselves  and  the  universe. 
Trials  test  our  principles  as  fire  tries  the  minerals. 

Secondly.  That  they  develop  the  indifference  of  7iature  to 
social  distinctions.  Nature  cares  nothing  for  any  of  the 
distinctions  among  men.  The  centurion  and  his  subordin- 
ates, the  prisoners  and  the  officers,  the  Christians  and  hea- 


PAUL   DKIVEN  UP  AND   DOWN   IN   ADRIA.        471 

thens,  were  all  treated  alike  on  board  this  vessel.     Old  ocean 
cares  no  more  for  the  boats  with  which  Xerxes  bridged  the 
Hellespont  than  for  any  worthless  log  of  timber.     It  heeds 
no  more  the  voice  of  Canute  than  the  cries  of  a  pauper's 
babe.     Nature   knows   nothing  of  your   lords  and  kings. 
The  ocean  in  her  majesty  of  wrath  cares  nothing  for  your 
Cesars.     "  Napoleon,"  says  Mr.  Lowe  in  his  eloquent  little 
work,  "  The  Pilot  of  the  Galilean  Lake,"  "  was  once  made 
to  feel  his  littleness  and  impotence,  when  at  the  height  of  his 
power  and  glory,  in  a  storm  at  sea,  off  Boulogne.     His 
mighty  fleet   lay  before   him,   proudly   riding   at   anchor. 
Wishing  to  review  it  in  the  open  sea,  he  desired  Admiral 
Bruyes  to  change  the  position  of  the  ships.     Foreseeing 
that  a  fearful  storm  was  gathering,  the  admiral  respectfully 
declined  obedience  to  the  emperor's  commands.     The  omin- 
ous  stillness  of  the   atmosphere,  the    darkening   sky,  the 
lowering  clouds,  the  rumbling  of  distant  thunder,  fully  jus- 
tified the  fears  entertained  by  the  admiral.     But  Napoleon 
in  a  rage  peremptorily  demanded   obedience  to  his  iron 
will.     Vice-admiral  Magon  obeyed  the  order.     The  threat- 
ening storm  burst  with  terrible  fury.     Several  gun  sloops 
were  wrecked,  aild  above  two  hundred  poor  soldiers  and 
sailors  were  plunged  in  the  raging  waves,  very  few  of  whom 
escaped.     The  emperor  instantly  ordered  the  boats  out  to 
the  rescue  of  the  perishing  crews.     He  was  told  no  boat 
could  live  in  such  a  sea.     He  then  ordered  a  company  of 
his  grenadiers  to  man  the  boats,  and  as  he  sprang  the  first 
into  a  large  boat,  exclaimed,  '  Follow  me,  my  brave  fel- 
lows.'     They  had  scarcely  entered  the  boat  before  a  huge 
wave  dashed  over  the  emperor,  as  he  stood  erect  near  the 


472  THE  HOMILIST. 

helmsman.  'Onward,  onward!' he  cried;  his  voice  swell- 
ing above  the  tempest's  roar.  But  the  daring  effort  was 
vain,  progress  in  such  a  sea  was  impossible..  '  Push  on ! 
push  on  !'  cried  Napoleon ;  '  do  you  not  hear  those,  cries  ? 
O  this  sea!  this  sea!'  he  exclaimed,  clenching  his  hands; 
'  it  rebels  against  our  power,  but  it  may  be  conquered !' 
At  this  moment  a  mighty  billow  struck  the  boat  with  tre- 
mendous force,  and  drove  it  back,  quivering,  to  the  shore. 
It  seemed  as  though  this  were  the  ocean's  answer ;  or  rath- 
er the  answer  of  the  God  of  the  ocean  to  the  proud  mon- 
arch's boast !  Napoleon  was  cast  ashore  by  the  spurning 
billows  of  the  stormy  sea,  like  a  drifting  fragment  of  drip- 
ping sea- weed." 

Nature's  indifference,  however,  to  mere  secular  distinction 
is  not  so  strange  as  her  want  of  respect  to  the  moral.  She 
paid  no  deference  to  the  good  men  now  on  board;  she 
looked  down  as  indignantly  on  Paul  and  his  two  Christian 
friends  as  on  the  rest.  She  hid  her  stars,  and  made  her 
winds  and  waves  dash  with  the  same  wild  fary  around  the 
heads  of  all.  Nature  treats  apostles  and  apostates  alike. 
The  sun  shines  alike,  and  the  showers  descend  alike  upon 
the  just  and  the  unjust.  Nature  knows  nothing  here  of  moral 
retributions.  Her  fires  will  burn,  her  waters  will  drown, 
and  her  poisons  destroy  the  good  as  well  as  the  bad.  Our 
character  and  moral  position  in  the  universe  are  not  to  be 
estimated  by  nature's  aspect  toward  us.  "  The  tower  of 
Siloam"  may  fall  on  the  good  as  well  as  on  the  bad; 
children  may  be  "  born  blind "  of  righteous  parents  as  well 
as  of  wicked.  The  ground  of  wicked  men  may  bring  forth 
plenteously  while  the  soil  of  the  good  man  may  be  struck 


PAUL   DRIVEN  UP  AND   DOWN   IN   ADRIA.       473 

with  barrenness.  As  far  as  the  system  of  nature  is  con- 
cerned, "all  things  come  alike  to  all :  there  is  one  end  to 
the  righteous  and  to  the  sinner,  to  the  clean  and  the  unclean, 
to  him  that  sacrificeth  and  to  him  that  sacrificeth  not." 
She  hasher  own  system  of  laws;  he  who  attends  to  them 
most  loyally,  let  him  be  vile  as  hell  can  make  him,  shall 
enjoy  most  of  her  bounties  and  smiles.  In  this  respect  she 
is  an  emblem  of  the  moral  system.  Both  are  impartial. 
Both  treat  their  subjects  according  to  their  conduct  toward 
them,  not  according  to  their  conduct  toward  anything  else. 
Neither  shows  respect  to  any  man's  person  :  the  great  cardin- 
al dictum  of  each  is,  "  He  that  doeth  the  wrong  shall  suffer 
for  the  wrong." 

From  this  narrative  I  observe, 

III.  That  in  the  voyage  of  life  special  communica- 
tions FROM  God  are  mercifully  vouchsafed.  "  And  now 
I  exhort  you  to  be  of  good  cheer  ;  for  there  shall  be  no  loss 
of  any  man's  life  among  you,  but  of  the  ship.  For  there 
stood  by  me  this  night  the  angel  of  God,  whose  I  am,  and 
whom  I  serve,  saying,  Fear  not  Paul,  thou  must  be  brought 
before  Cesar ;  and  lo,  God  hath  given  thee  all  them  that 
sail  with  thee."  The  great  God  knew  the  fearful  situation 
of  the  vessel,  the  dire  perils  to  which  Paul  and  his  com- 
panions were  exposed,  and  mercifully  interposed.  It  is 
even  so  with  our  world.  He  knows  the  moral  difficulties 
and  dangers  to  which  we  are  subjected  through  sin  in  our 
voyage  to  eternity,  and  he  has  graciously  vouchsafed  the 
necessary  communications  for  our  relief  Between  the 
divine  communication  vouchsafed  to  the  men  on  board  this 


4:74  THE    HOMILIST. 

vessel   and  that  which  in  the  Bible  God  hath   given  this 
world,  there  are  certain  points  of  instructive  resemblance  : 

First.  The  divine  communication  to  the  men  07i  board  this 
vessel  came  through  the  best  of  men.  Paul  was  the  selected 
medium  of  communication.  It  was  not  one  of  the  influential 
merchants,  not  the  commander  and  owner  of  the  ship,  nor 
even  the  Roman  centurion ;  but  Paul  the  prisoner,  the 
heretic,  the  outcast.  There  was  no  man  on  board  the  ship, 
probably,  in  a  more  abject  condition  than  he.  Notwith- 
standing his  secular  abjectness  he  was  a  good  man.  There 
was  no  one  on  board  of  such  high  spiritual  excellence.  He 
was  God's.  "  Whose  I  am  and  whom  I  serve."  This  was 
the  reason  for  his  selection  as  an  organ  of  divine  communi- 
cation. God  has  ever  spoke  to  the  w^orld  through  the  best 
men.  It  matters  not  how  poor  they  are  if  good.  He  speaks 
to  them  and  makes  them  his  messengers.  "The  secret  of 
the  Lord  is  with  them  that  fear  him,  and  he  will  show 
them  his  covenant."  What  is  the  Bib)le  but  communica- . 
tions  which  God  addresses  to  the  world  through  holy  men 
"who  spoke  as  they  were  moved  by  the  Holy  Ghost  f 
Moral  goodness  alone  can  qualify  a  man  for  this.  The 
divine  voice  can  only  be  heard  by  the  holy ;  the  carnal  mind 
"  discerneth  not  the  things  of  the  Spirit,  neither  can  he  know 
them,  for  they  are  spiritually  discerned."  "  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God." 

Secondly.  The  divine  communications  which  came  to  the 
men  on  board  this  vessel  were  the  final  and  effective  means  of 
meeting  the  emergency.  The  maritime  genius  and  energy  of 
all  on  board  had  been  taxed  to  the  utmost,  and  all  in  vain. 
Finding  at  the  outset  of  the  tempest  that  they  could  not  direct 


PAUL   DRIVEN   UP   AND   DOWN   IN   ADRIA.       475 

the  vessel  through  the  full  fury  of  the  storm,  they  "  let  her 
drive,"  gave  her  as  much  sea-room  as  possible,  and  yielded 
her  up  to  the  mercy  of  the  elements ;  then  having  ran  under^ 
"  a  certain  island,"  they  used  their  best  efforts  to  bind  up 
the  shattered  ship.  "  When  they  had  talcen  up  the  boat 
they  used  helps,  undergirding  the  ship ;  and  fearing  lest 
they  should  fall  into  the  quicksands,  they  strake  sail,  and 
so  were  driven."  They  took  down  the  sails,  and  perhaps 
the  masts  and  yards,  and  bound  the  vessel  round  with  ropes 
and  cables.  Still  she  was  "  exceedingly  tossed."  They  then 
lightened  her,  committing  to  the  waves  part  of  her  precious 
cargo.  Still  the  tempest  continued.  Next  and  last  they 
threw  "  the  tacklings  "  overboard.  "  And  when  neither  sun 
nor  stars  appeared  for  many  days,  and  no  small  tempest  lay 
on  us,  all  hope  that  we  should  be  saved  was  taken  away." 
Now  it  was  while  in  this  hopeless  state  that  the  communi- 
cation came.  After  human  effort  had  exhausted  it§  powers 
then  God  interposed.  It  is  so  with  the  Gospel.  It  was  after 
human  reason  had  tried  every  effort  to  solve  the  stormy 
problems  of  the  conscience,  and  guide  the  soul  into  the  haven 
of  spiritual  peace  that  Christ  came.  "You  may  see,"  says 
Calverwell,  a  writer  whose  thoughts  are  ever  fresh  because 
always  real  and  earnest,  "  Socrates  in  the  twilight  lamenting 
his  obscure  and  benighted  condition,  and  telling  you  that  his 
lamp  will  show  him  nothing  but  his  own  darkness.  You 
may  see  Plato  sitting  down  by  the  water  of  Lethe,  and 
weeping  because  he  could  not  remember  his  former  notions. 
You  may  hear   Aristotle  bewailing  himself  thus,  that  his 

*  potential  reason'    will  so  seldom  come   into  act,  that  his 

*  blank  sheet'  has  so  few  and  such  imperfect  impressions 


476  THE  HOMILIST. 

upon  it,  that  his  intellectuals  are  at  so  low  an  ebb,  as  that 
the  motions  of  Euripus  will  pose  them.  You  may  hear 
Zeno  say  that  his  '  porch '  is  dark  ;  and  Epictetus  confessing 
and  complaining  that  he  had  not  the  right  '  handle,'  the  true 
apprehension  of  things." 

Thirdly.  The  efficacy  of  these  communications  depetided  , 
vpon  a  practical  attention  to  the  directions.  "  There  shall  be 
no  loss  of  any  man's  life  among  you,  but  of  the  ship  ;"  yet, 
though  this  is  the  purpose,  "  unless  these" — the  sailors,  who 
understand  how  to  manage  the  ship — "  abide  in  the  ship, 
ye  cannot  be  saved." 

The  practical  lesson  I  learn  from  this  is,  that  every  promise 
which  God  makes  to  man  should  be  regarded  as  conditional, 
unless  a  most  unequivocal  assurance  is  given  to  the  contrary. 
Paul  regarded  the  promise  that  all  on  board  should  be  saved, 
as  depending  upon  the  right  employment  of  the  suitable 
Baeans.  Hence  he  captured  by  his  orders  the  affrighted 
seamen  as  they  were  attempting  to  abandon  the  wrecking 
vessel.  "  Unless  these" — these  men,  who  alone  among  us 
understand  nautical  matters — "abide  in  the  ship,  ye  cannot 
be  saved."  But  what  reason  had  Paul  to  regard  the  promise 
as  conditional  ?  There  was  no  if  in  it ;  it  is  most  positive 
and  unqualified  :  "  There  shall  be  no  loss  of  any  man's  life 
among  you,  but  of  the  ship."  It  does  not  contain,  does  not 
suggest  a  hint  about  means.  What  reason  had  he,  therefore^ 
to  understand  the  promise  as  conditional  ?  Every  reason. 
His  natural  instincts,  his  experience  and  observation,  and 
all  analogy,  satisfied  him  that  the  divine  ends  are  always 
reached  by  means  ;  that  God  carries  on  his  universe  by  an 
inviolable  principle  of  connection  between  means  and  ends. 


PAUL   DKIVEX    UP  AND   DOWN   IN   ADRIA.      477 

Unless,  therefore,  the  great  God  who  worketh  all  thinj^s 
makes  to  man  a  promise  of  good  with  the  most  unequivocal 
and  emphatic  assurance  that  it  will  come  without  means,  he 
sins  against  his  own  reason  and  against  the  established 
system  of  the  universe  in  so  interpreting  it.  Thus  under- 
standing his  promises,  they  afford  no  pretext  for  a  Calvin- 
istic  carelessness.  Has  God  promised  knowledge  1  It 
implies  study.  Has  he  promised  salvation?  It  implies 
"  repentance  toward  God  and  faith  in  our  Lord  Jesus 
Christ." 

From  this  narrative  I  observe, 

IV.     That  in  the  voyage  of  life  one  morally  great 

MAN,    HOW^EVER     POOR,  IS    OF     IMMENSE    SERVICE    TO    HIS    CO- 
TEMPORARIES.      Let  us  notice  two  things  : 

First.  The  characteristics  of  a  truly  great  man  a^  illus- 
trated in  PaiiVs  history  on  board  the  vessel.  Observe  his 
forecast.  At  the  very  outset  he  had  a  presentiment  of  the 
danger  which  awaited  them.  "  Sirs,"  said  he  to  the  officers, 
"  I  perceive  that  this  voyage  will  be  with  hurt  and  much 
damage,  not  only  of  the  lading  and  ship  but  also  of  our 
lives."  But  these  men,  "  dressed  in  a  little  brief  authority," 
paid  of  course  no  attention  to  the  statement  of  a  poor  pris- 
oner.  "  The  centurion  believed  the  master  and  the  owner 
of  the  ship  more  than  those  things  which  Paul  spoke."  One 
can  imagine  the  old  captain  looking  with  proud  contempt 
at  Paul,  and  saying,  What  does  he  know  about  nautical 
matters  1  he  is  one  of  those  poor  timid  landsmen  that  we 
brave  sailors  often  have  to  deal  with  on  board.  They  see 
danger  in  every  approaching  wave  •,    in  every  turn  of  the 


478  THE   HOMILIST. 

vessel  they  fancy  they  are  going  down.  Poor  cowards  !  I 
wish  those  timid  landsmen  would  mind  their  own  business. 
I  know  how  to  manage  my  gallant  ship  ;  I  have  steered  her 
through  fiercer  storms  and  more  perilous  waves  than  these ! 
Hush !  captain,  that  poor  prisoner,  Paul,  has  a  sensibility 
which  enables  him  to  see  nature  and  interpret  her  as  thou 
canst  never  do. 

An  intense  sympathy  with  a  man's  principles  and  aims 
will  enable  me  to  foresee  and  predict  much  of  his  future 
conduct.  Godliness^  the  soul  of  all  moral  greatness,  is  this 
sympathy.  It  is  such  a  close  and  vital  alliance  with  the 
Eternal  Spirit  as  enables  the  soul  to  feel  the  very  pulsations 
of  the  Divine  Being,  and  to  anticipate  his  doings.  This 
sympathy  with  God  is  the  prophetic  eye.  Give  me  this, 
and,  like  Isaiah,  in  some  humble  measure,  I  shall  foretell  the 
ages.  This  sympathy  is  a  new  faculty,  a  new  eye  to  the 
soul.  Because  of  this,  Paul  saw  what  the  captain  could  not. 
His  heart  was  in  such  a  contact  with  that  Spirit  which  con- 
trols the  winds  and  the  waves  that  he  felt  that  something 
terrible  was  about  to  transpire.  The  first  motion  as  it  were 
of  the  great  Spirit  of  nature  in  waking  this  tempest  vibrated 
through  his  heart.  Moral  greatness,  because  it  is  godliness, 
has  always  forecast :  it  "  foreseeth  the  evil."  Never  let  us 
disregard  the  warnings  of  a  great  and  godly  man. 

Observe  his  magnanimous  calmness.  We  have  already 
referred  to  this.  Paul  displays  no  perturbation ;  his  spirit 
seems  as  unruffled  by  the  storms  as  those  stars  that  roll  in 
placid  brightness  beyond  the  black  tempestuous  clouds; 
stars,  whose  peaceful  faces  he  had  not  seen  "  for  many  days." 
Indeed,  he  had  such  an  exuberance  of  calm  courage,  that 


PAUL  DRIVEN  UP  AND  DOWN  IN  ADRIA.        479 

"when  the  storm  was  at  its  height,  he  breathed  a  cheerful  spirit 
into  the  agitated  hearts  of  all,  and  got  them  to  feast  with  him 
in  the  tempest :  "  they  were  all  of  good  cheer,  and  they  also 
took  some  meat."  A  man  must  be  sublimely  calm  to 
breathe  calmness  into  the  agitated  hearts  of  all  these  men  in 
the  fury  of  the  tempest.  Trust  in  God  was  the  philosophy 
of  his  remarkable  calmness.  He  could  sing  with  David, 
"  God  is  our  refuge  and  strength,  a  very  present  help  in 
trouble.  Therefore  will  w^e  not  fear,  though  the  earth  be 
removed,  and  though  the  mountains  be  carried  into  the 
midst  of  the  sea :  though  the  waters  roar  with  the  swelling 
thereof." 

Observe  his  self -obliviousness.  While  all  others  were 
struggling  for  themselves,  he  seemed  only  concerned  for 
them;  though,  for  the  most  part,  they  stood  in  an  antago- 
nistic position  toward  him.  He  was  a  prisoner  in  the 
custody  of  Roman  officers.  The  vessel  was  bearing  him 
not  to  his  home,  not  to  a  scene  of  friendship,  but  to  that  of 
punishment  ai^d  death.  He  did  not  seem  to  think  of  this. 
His  own  trying  circumstances  did  not  appear  to  affect  him  ; 
he  was  careful  for  others  ;  he  had  the  "  charity  that  seeketh 
not  her  own." 

Observe,  moreover,  his  religiousness.  "  He  took  bread 
and  gave  thanks  to  God  in  the  presence  of  them  all."  This 
explains  his  greatness.  He  felt  that  God  was  with  hinl 
He  saw  God  in  the  tempest  and  in  the  bread.  He  bowed 
in  resignation  to  the  one,  he  thanked  him  for  the  other. 
While  his  piety  would  not  allow  him  to  complain  of  the 
greatest  trial,  it  prompted  him  gratefully  and  devoutly  to 
acknowledge  the  smallest  favor. 


480  THE  HOMILIST. 

Secondly.  The  service  which  he  rendered  was  both  direct 
and  indirect  The  spirit  of  confidence  which  he  breathed, 
the  efforts  he  put  forth,  the  directions  he  gave,  were  all 
direct.  Then  the  indirect  service  was  great.  For  the  sake 
of  Paul  the  prisoners  were  not  killed.  "  And  the  soldiers' 
counsel  was  to  kill  the  prisoners,  lest  any  of  them  should 
swim  out  and  escape.  But  the  centurion,  willing  to  save 
Paul,  kept  them  from  their  purpose,  and  commanded  that 
they  which  could  swim  should  cast  themselves  first  into  the 
sea  and  get  to  land."  One  might  have  thought  that  the 
common  trials  which  they  had  endured  would  have  softened 
in  some  measure  their  brutal  natures  into  genial  sympathy. 
But  as  soldiers  they  had  been  trained  to  a  reckless  disregard 
of  life,  and  to  deeds  of  cruelty.  By  habits  of  carnage  the 
spirit  of  humanity  had  been  expelled  from  their  breasts, 
and  the  tiger-nature  had  become  theirs.  The  particular 
reason,  however,  for  this  bloodthirsty  suggestion  was,  prob- 
ably, the  fear  that,  should  they  escape,  they  themselves  would 
be  charged  either  with  unfaithfulness  or  negligence  by  the 
military  authorities  at  Rome,  their  masters.  The  poor  pris- 
oners, however,  were  saved  from  this  fate  for  the  sake  of 
Paul.  "The  centurion,  willing  to  save  Paul,  kept  them 
from  their  purpose."  The  signal  service  which  Paul  had 
rendered  conciliated  the  centurion.  For  Paul's  sake  the 
p'risoners  were  saved.  None  but  the  great  One  can  tell  the 
benefits,  not  only  directly  but  indirectly,  that  a  good  man 
confers  upon  his  cotemporaries.  On  the  great  day  of  account 
it  will  be  found  that  many  an  obscure  saint  has  conferred 
far  greater  service  on  the  age  in  which  he  lived,  and  the 
race  to  which  he  belonged,  than  those  illustrious  generals, 


PAUL  DRIVEN  UP  AND  DOWN  IN  ADRTA.        481 

Statesmen,  poets,  and  sages  who  have  won  the  acclamations 
of  posterity.  The  world  has  yet  to  learn  who  are  its  true 
benefactors. 

The  service  of  a  good  man  is  appreciated  as  trials  increase. 
In  the  first  stage  of  the  voyage,  when  "  the  south  winds  blew 
softly,"  Paul  was  nothing.  When  he  uttered  his  impression 
of  danger  he  was  treated  probably,  if  not  with  insolence, 
yet  with  indifference.  "  The  centurion  believed  the  master 
and  the  owner  of  the  ship  more  than  those  things  which 
were  spoken  by  Paul."  But  as  the  storm  advanced  Paul's 
influence  increased.  Like  all  truly  great  men,  he  rose  into 
more  majestic  attitude  as  difficulties  thickened.  The  mer- 
chants, the  soldiers,  and  the  centurion,  who  were  very  great 
men,  no  doubt,  in  their  way,  and  were  conventionally  re- 
garded as  great  in  their  own  departments  on  land ;  and  who, 
perhaps,  in  their  own  circle  would  not  condescend  to  speak 
to  Paul,  grew  less  and  less  as  the  tempest  rose.  Your  con- 
ventionally great  men  are  only  great  in  fair  weather.  But 
the  truly  great  become  greater  in  storms.  Paul  who,  at 
the  outset,  when  "  the  south  winds  blew  softly,"  was  nothing 
in  that  vessel,  became  the  moral  commander  during  the 
tempest.  Amid  the  wild  roaring  of  the  elements,  the 
cries  of  his  fellow-voyagers,  the  crashes  of  the  plunging 
ship,  the  awful  howl  of  death  in  all,  he  walked  upon  the 
cracking  deck  with  a  moral  majesty  before  which  captain, 
merchant,  soldier,  and  centurion  bowed  with  loyal  awo. 
So  it  has  ever  been ;  so  it  must  ever  be.  The  good  show 
their  greatness  in  trials;  and  in  trials  the  evil,  however 
exalted  their  worldly  position,  are  compelled  to  appreciate 
them.     How  often  do  the  world's  great  men,  on  death-beds, 

The  ITomilicf,  t)  1 


482  THE  HOMILIST. 

seek   the  attendance,  sympathies,  counsel,  and  prayers  of 
those  godly  ones  whom  they  despised  in  health  ! 

Brothers  !  we  are  on  a  voyage.  Thank  God  !  that  while 
various  worthless  classes  are  sailing  with  us,  and  we  are 
destined  to  meet  with  storms  in  which  they  can  render  us 
no  help,  yet  in  the  Bible  "the  Angel  of  God"  hath  appeared 
unto  us,  and  hath  given  us  a. condiiional ipvomise  that  "there 
shall  be  no  loss  of  any  man's  life."  Let  the  fiercest  tempest 
arise,  let  winds  and  waves  dash  about  us  with  utmost  fury, 
yet  if  we  follow  the  counsels  of  this  Angel  Book,  and 
rightly  employ  the  skill  and  energy  we  possess,  we  shall, 
though  "on  boards  and  broken  pieces  of  the  ship,"  escape 
"  all  safe  to  the  land." 

"  Give  thy  mind  sea-room,  keep  it  wide  of  earth, 
That  rock  of  souls  immortal :  let  loose  thy  cord, 
Weigh  anchor  ;  spread  thy  sails  ;  call  every  wind  ; 
Eye  the  great  polestar ;  make  the  land  of  life." 

"  Land  ahead  !  its  fruits  are  waving 
On  the  hills  of  fadeless  green. 
And  the  living  waters  laving 
Shores  where  heavenly  forms  are  seen." 


MAN'S   MORAL   MISSION   IN  THE  WORLD.        '183 


HOMILY  LXXIV. 

MAN'S  MORAL    MISSION  IN  THE  WORLD. 

I  will  stand  upon  my  watch,  and  set  me  upon  the  tower,  and  will 
watch  to  see  what  he  will  say  unto  me,  and  what  I  shall  answer  when  I 
am  reproved.  And  the  Lord  answered  me,  and  said,  Write  the  vision, 
and  make  it  plain  upon  tables,  that  he  may  run  thiit  readeth  it.  For  the 
vision  is  for  an  appointed  time,  but  at  the  end  it  shall  speak  and  not  He : 
though  it  tarry,  wait  for  it ;  because  it  will  surely  come,  it  will  not  tarrj*. 
Habakkuk  ii,  1-3.* 

Wherefore  are  we  in  this  world  ?  Here  we  are  the 
tenants  of  a  magnificent,  beautifully  furnished,  and  well- 
supplied  district  of  God's  glorious  creation.  We  came  not 
here  by  choice ;  we  had  no  voice  in  the  matter,  no  voice  in 
determining  whether  we  should  be  or  not  be,  be  here  or 
elsewhere.     Manifestly  we  are  not  here  by  chance.     There 

*  The  life  of  Habakkuk  is  wrapt  in  obscurity.  All  that  we  can  gather 
concerning  him  is,  that  he  lived  and  prophesied  about  the  time  of  the 
Chaldean  invasion ;  that  he  was  a  coteinporary  with  Jeremiah  ;  that  most 
probably  he  prophesied  in  Judah  during  the  reign  of  Jehoiahaz  and 
Jehoiakim ;  that  this  book  is  his  production ;  and  that  the  apostle,  in  his 
letters  to  the  Hebrews,  the  Romans,  and  the  Galatians,  quotes  from  hid 
writings,  and  thereby  demonstrates  their  inspiration. 

Amid  the  terrible  and  thickening  perils  to  which  the  prophet  and  hia 
country  were  now  exposed  by  the  incursion  of  the  Chaldeans,  he  turns 
for  safety  and  protection  to  Him  who  had  ever  been  the  refuge  of  his 
people,  "a  present  help  in  time  of  trouble."  "I  will  stand,"  he  says, 
"upon  my  watch,"  like  "as  a  sentinel  on  the  walls  of  a  besieged  city  ;" 
not  to  mark  the  approaches  of  the  enemy,  nor  to  look  out  for  deliveranco 
from  man ;  but  to  consult  the  Infinite  One,  to  seek  counsel  from  him, 
"  to  see  what  he  will  say  unto  me,  and  what  I  shall  answer  when  I  am 
reproved." 


484  THE  HOMILIST. 

is  an  obvious  purpose  in  our  existence  on  this  planet.  The 
exquisite  fitness  of  our  organization  to  the  scenery  and  cir- 
cumstances in  which  we  are  placed  shows  this.  But  for 
what  purpose  did  infinite  wisdom  send  us  here?  What  is 
the  great  work  given  us  to  do  1  This  is  the  problem.  We 
eat  and  drink,  we  use  our  senses  and  our  limbs,  as  do  the 
lower  creatures  around  us ;  we  buy  and  sell  and  get  gain ; 
we  observe  and  reason  and  get  knowledge ;  and  yet  we 
have  a  profound  and  constant  impression,  an  impression  we 
cannot  shake  off,  that  these  operations  form  but  a  very 
subordinate  part  of  our  mission.  The  involuntary  conclu- 
sion of  our  reason  and  the  dictates  of  our  conscience  assure 
us  that  we  have  something  far  higher  and  nobler  to  accom- 
plish. But  what?  The  answer  of  the  Assembly's  Cate- 
chism is,  "To  glorify  God  and  to  enjoy  him  forever." 
But  this  answer  involves  two  questions  w^hich  admit  of 
much  debate :  What  is  it  to  glorify  God  ?  and.  What  is  it 
to  enjoy  him  ? 

Perhaps  the  whole  of  man's  mission  as  a  moral  being 
may  be  defined  as  consisting  in  three  things  :  The  receiving 
of  communications  from  the  Eternal  Mind^  the  imparting 
of  communications  from  the  Eternal  Mijid,  and  the  practi- 
cal realization  of  communications  from  the  Eternal  Mind. 

We  shall  use  the  passage  before  us  to  illustrate  these 
three  things : 

I.  Man's  moral  mission  in  this  world  consists  in  re- 
ceiving COMMUNICATIONS  FROM  THE  ETERNAL  MIND.      That  is, 

in  doing  that  which  the  prophet  now  resolved  to  do :  "  To 
watch,  and  see  what  he  w;ill  say,"  etc.     That  man  is  consti- 


MAN'S   MOKAL  MISSION   IN   THE  WOKLD.        4^5 

tilted  for,  and  required  to  receive  communications  from  the 
Infuiite  Mind,  and  that  he  cannot  realize  his  destiny  without 
this,  will  appear  evident  from  the  following  considerations : 
First.  From  his  nature  as  a  spiritual  being.  (1.)  Man 
has  a  native  instinct  for  it.  His  being  naturally  cries  out 
for  the  "  living  God."  "  O  that  I  knew  where  I  might  fuid 
him !"  Is  not  this  the  prayer  of  the  human  heart  under  all 
religions,  in  all  ages  and  climes  ?  It  is  only  the  logic  of 
infidelity  that  makes  a  revelation  from  God  appear  impossi- 
ble ;  the  moral  sentiment,  instead  of  believing  in  its  impos- 
sibility, so  deeply  yearns  for  it  that  it  accepts  the  forgeries 
of  impostors  in  its  stead.  Like  Saul  at  Endor,  the  moral 
heart  will  resort  to  the  darkest  haunts  of  superstition  and 
imposture  for  a  revelation  from  the  Eternal.  The  heart  ex- 
pects the  Almighty  to  speak.  The  soul  is  as  truly  made  to 
receive  into  it,  as  its  breath  and  life,  thoughts  from  God,  as 
the  eye  is  made  to  receive  the  light,  as  the  earth  is  made 
to  receive  the  sunshine  and  the  shower.  There  is  a 
craving  in  it  for  divine  utterances.  (2.)  Man  has  a 
native  capacity  for  it.  The  human  mind  can  take  in 
ideas  from  God;  ideas  of  his  power,  his  wisdom,  his 
independence,  his  truthfulness,  his  goodness,  and  his  love. 
You  wdll  find  ideas  about  him,  either  true  or  false,  in 
Q,\Q.Yy  human  soul.  This  is  one  of  the  distinguishing 
features  of  our  being.  Unlike  the  low  creatures  around 
us,  we  can  rise  to  a  conception  of  the  great  First  Cause. 
On  the  wing  of  thought  we  can  pass  beyond  the  remo- 
test boundaries  of  the  material  universe  into  the  presence 
of  the  very  "Fountain  of  life."  (3.)  Man  has  a  native 
necessity  for  it.    There  are  germs  of  power  and  susceptibil- 


486  THE  HOMILIST. 

ity  within  us  that  can  never  be  quickened  and  developed 
without  communications  from  God.  The  soul  without 
thoughts  from  the  Infinite  will  be  as  an  eye  without  light, 
having  the  power  of  receiving  wonderful  impressions  of 
beauty  and  grandeur,  but  dark  withal.  The  earth  is  filled 
with  germs  of  every  species  of  life,  but  they  will  remain 
dormant  forever  without  the  solar  beam.  Au  intelligent 
spirit  apart  from  communication  with  God  is  a  globe  with- 
out a  sun;  dark,  cold,  chaotic,  dead.  You  may  as  soon 
think  of  cultivating  the  earth  without  rays  from  the  central 
orb,  as  to  think  of  educating  the  human  soul  without  ideas 
from  the  Everlasting. 

That  man  requires  communications  from  God  will 
appear, 

Secondly,  From  his  condition  as  a  fallen  being.  His 
spiritual  constitution  shows  that  had  he  continued  in  a  state 
of  innocence  he  would  have  required  communications  from 
God.  The  highest  seraphs  in  glory  require  such.  But  as 
a  sinner  man  has  a  deeper  and  a  more  special  need.  As 
fallen  creatures,  we  want  answers  to  various  questions. 
A  deep  haze  has  settled  on  our  path  of  duty.  We  want  to 
know  the  way  wherein  we  should  walk.  The  conflicting 
ethical  theories  proposed  by  the  world's  great  sages  show 
that  philosophy  cannot  answer  this  question.  As  a  sinner, 
man  is  oppressed  with  guilt ;  he  feels  that  he  has  oflfended 
the  Creator,  and  justly  deserves  misery  without  mitigation 
and  \vithout  end,  and  he  asks  for  the  way  of  reconciliation 
and  pardon.  "  Wherewithal  shall  I  come  before  the  Lord?" 
Neither  priests  nor  sages  have  been  able  to  solve  the  prob- 
lem.    As  a  sinner  man  is  nfcrtal.     He  ascertams  from  his- 


MAN'S   MUKAL   MISSION   IN   THE  WOKI.D.        487 

tory  that  numerous  generations  lived  on  the  ecarth  l^efore  he 
appeared,  and  are  gone ;  he  follows  to  the  grave  friends  and 
relations,  he  feels  the  sentence  of  death  in  himself,  and  he 
looks  at  the  grave  vv^ith  an  anxious  heart,  and  asks,  "If  a 
man  die  shall  he  live  again?"  No  satisfactory  answer  can 
be  given  to  the  question ;  the  reply  must  come  from  Him 
on  whose  sovereign  will  all  life  depends.  As  a  sinner, 
therefore,  communications  from  God  are  of  infinite  moment 
to  man. 

Man's  need  of  communications  from  God  will  appear. 
Thirdly,  From  the  purpose  of  Christ^s  mediation.  Why 
did  the  Son  of  God  descend  to  this  guilty  world  to  suffer 
poverty,  obloquy,  degradation,  and  death  ?  In  one  word,  it 
was  to  bring  man  to  God.  His  cross  is  the  meeting-point 
between  man  and  his  Maker.  It  is  the  great  and  moral 
magnet  by  which  those  who  are  "afar  off"  are  to  be 
"  brought  nigh."  Ask  me  why  he  did  this  or  why  he  suf- 
fered that?  and  the  answer  is,  That  the  Lord  God  may 
"dwell  among  men."  He  is  a  mediator  between  God  and 
man ;  his  blessed  work  is  to  bring  the  holy  mind  of  God 
and  the  depraved  mind  of  man  together  in  sweet  intercourse 
and  intimate  friendship.  Man's  spirit  apart  from  God  is  a 
star  that  has  lost  its  center,  and,  wandering  from  its  orbit, 
is  going  every  moment  into  deeper  darkness,  and  hasting 
to  ultimate  destruction.  The  work  of  Christ  is  to  arrest 
that  wandering  star,  bring  it  back  to  its  orbit,  link  it  to  its 
divine  center,  and  cause  it  through  all  its  future  to  catch 
and  reflect  the  influences  of  eternal  truth,  rectitude,  and 
bliss. 

Man's  need  of  communications  from  God  will  appear, 


488  THE  HOMILIST. 

Fourthly.  From  the  special  manifestations  of  God  for 
the  purpose.  I  say  special;  for  nature,  history,  reason, 
heart,  and  conscience,  are  the  original  and  regular  organs 
of  communication  between  the  human  and  di\4ne.  But  we 
have  something  more  than  these.  We  have  in  this  book, 
the  Bible,  extraordinary  communications  which  the  great 
God  made  to  different  men  in  different  ages.  What  is  this 
volume  but  a  history  of  God's  communications  to  some 
men,  in  order  that  all  men  may  communicate  with  him? 
Here  we  find  him  in  olden  times  "  speaking  to  the  fathers 
by  the  prophets,  and  in  these  last  days  speaking  to  us  by 
his  Son." 

Man's  need  of  communications  with  God  will  appear. 

Fifthly,  From  the  general  teaching  of  the  Bible.  In  this 
book  men  are  called  to  an  audience  with  God.  "  Come  now, 
and  let  us  reason  together,"  etc.  "  Behold,  I  stand  at  the 
door  and  knock ;  if  any  man  hear  my  voice,"  etc.  In  this 
book  communion  with  God  is  not  only  inculcated  as  a  duty, 
but  exhibited  as  the  highest  privilege.  "In  thy  presence 
there  is  fullness  of  joy,"  etc.  "  Truly  our  fellowship  is  with 
the  Father,"  etc.  This  book  represents  all  its  good  men, 
the  men  who  are  held  forth  as  having  most  faithfully  ful- 
filled their  mission,  as  men  in  the  habit  of  intercourse  with 
heaven. 

Sufficient,  we  think,  has  been  advanced  to  show  that 
man's  moral  mission  involves  receiving  communications 
from  God.  But  how  are  divine  communications  to  be  re- 
ceived ?  Two  tilings  are  at  least  necessary,  and  these  things 
are  in  the  text : 

First.    Tliat  we  resort  to  the  right  scene.     The  prophet 


MAN'S  MORAL   MISSION   IN  THE   WORLD.  489 

ascended  "  his  tower."  It  is  not  necessary  to  suppose  that 
the  prophet  had  any  particular  locality  in  view ;  the  lan- 
guage is  metaphorical.  He  withdrew  from  his  usual  avo- 
cations and  associations,  and  retired  to  some  quiet  spot  in 
order  "to  see  what  he  would  say."  God  is  everywhere, 
and  everywhere  is  he  speaking;  but  you  cannot  hear  him 
unless  you  resort  to  silence  and  solitude.  Amid  the  shouts 
of  worldly  pleasure,  the  din  of  passions,  and  the  stir  and 
bustle  of  business,  we  cannot  hear  his  voice.  Moses  heard 
him  in  Midian,  Ezekicl  in  the  field,  Daniel  on  the  banks  of 
the  Ulai,  and  John  in  Patmos. 

Secondly.  That  we  resort  to  the  right  scene  in  the  right 
spirit.  "  I  will  watch  and  see,"  etc.  It  is  of  no  service  to 
resort  to  the  most  favorable  scene,  unless  you  take  with  you 
the  right  spirit,  the  spirit  of  devout  attention  and  inquiry. 
If  you  will  go  with  your  spiritual  ear  open  to  listen  to  him 
you  will  hear  his  voice,  not  otherwise.  I  believe  that  God 
makes  communications  to  man  immediately  as  well  as  by 
means  ;  but  in  neither  way  can  we  receive  from  him  with- 
out the  devout  spirit  of  attention.  There  is  a  general  im- 
pression that  God  has  no  communication  with  the  soul  now 
but  through  means ;  that  since  the  canon  of  Scripture  has 
been  completed  all  direct  communications  are  ended.  I 
cannot  believe  this.  He  is  in  ever-living  contact  with  souls. 
This  age  is  as  near  to  him  as  those  ages  in  which  the  patri- 
archs, prophets,  and  apostles  lived.  The  Great  Father 
does  not  desert  his  children.  How  often  have  good  men 
received  thoughts,  felt  emotions,  and  been  thrown  into 
moods  of  a  holy  character  apart  altogether  from  the  ordi- 
nary means !     God  speaks  to  us  now  in  "  visions  of  the 


490  THE  HOMILIST. 

night,  when  deep  sleep  falleth  upon  man,"  etc. ;  but  we  hear 
him  not  for  the  want  of  a  right  attitude  of  soul.  Love 
gives  new  senses  to  the  soul,  new  ears  and  eyes.  What  is 
it  that  makes  that  mother's  head  so  restless  on  the  pillow, 
and  renders  her  sleepless  during  the  silent  watches  of  the 
night  1  All  the  other  residents  in  the  house  are  still  and 
calm  in  the  soft  arms  of  repose.  It  is  the  faint  moaning  of 
an  afflicted  child  that  lies  in  a  distant  room.  No  one  else 
hears  those  faint  notes  of  disease ;  they  are  too  weak  to 
reach  any  other  ear.  Even  the  nurse  on  whose  arm  the 
dear  child  is  resting  its  little  feverish  head  hears  them  not. 
But  the  feeblest  of  them  travels  into  the  chamber  of  the 
mother,  enters  not  merely  her  ear,  but  her  heart,  and  heaves 
her  spirit  into  surges  of  anxious  thought.  Amid  the  loud- 
est peals  of  thunder  peradventure  she  might  sleep,  but  not 
amid  those  faint  moans  which  are  inaudible  to  all  besides. 
What  is  it  that  makes  that  woman's  ear  so  exquisitely 
quick  1  It  is  love.  It  is  so  with  man  and  God.  Fill  man's 
soul  with  divine  love  and  you  will  fill  his  universe  with 
divine  voices. 

II.  Man's  moral  mission  in  this  world  consists  in  im- 
parting   COMMUNICATIONS    FROM    THE    ETERNAL    MIND.      The 

communication  which  the  prophet  received  he  was  com- 
manded to  make  known :  "  Write  the  vision  and  make  it 
plain  upon  the  tables,  that  he  may  run  that  readeth  it." 
From  this  we  may  conclude  that  writing  is  both  an  ancient 
and  a  divinely  sanctioned  art.  For  it  we  cannot  be  too 
thankful.  Through  writing  the  past  is  handed  down  to  us. 
It  gives  an  imperishable  power,  a  ubiquitous  influence  to 


MAN'S  MORAL   MISSION   IN  TlIP:   WORLD.        491 

thought.  It  reflects  the  institutions  and  deeds  of  men  and 
nations  long  since  departed.  A  true  book  is  a  second  in- 
carnation of  man's  self;  in  it,  as  in  a  second  body,  he  lives 
and  works  long  after  his  mortal  frame  has  crumbled  to 
ashes.  The  press  is  the  most  eflective  organ  through  which 
we  can  reach  the  past,  and  one  of  the  mightiest  instruments 
by  which  we  can  influence  the  present  and  help  the  future. 
Writing  is  as  divine  an  ordinance  as  preaching:  the  prophet 
was  commanded  to  "  write  the  vision,  and  to  make  it  plain." 
Let  the  characters  be  bold,  let  the  language  be  simple,  so 
"  that  he  that  runneth  may  read ;"  that  men  in  bustle  and 
haste  may  decipher  the  meaning. 

That  w^e  have  to  impart  as  well  as  receive  is  evident : 

First.  From  the  tendency  of  divine  thoughts  to  express 
themselves.  Ideas  of  a  religious  kind  always  struggle  for 
utterance;  they  cannot  well  be  suppressed.  The  divine 
things  which  "  we  have  seen  and  heard "  "  we  cannot  but 
speak."  There  are  certain  thoughts  which  a  man  may  keep 
secret ;  they  have  no  connection  with  his  conscience  and 
social  nature ;  but  not  so  with  divine  thoughts ;  he  who  has 
them  will  feel  "a  necessity  laid  upon  him"  to  proclaim 
them.     Like  beams  of  light,  their  very  nature  is  diffusive. 

Secondly.  From  the  universal  adaptation  of  diviiie 
thoughts.  The  thoughts  we  receive  from  God  are  not  for  a 
class ;  they  are  "  for  all  generations."  The  communications, 
for  example,  which  David  received  and  wrote  are  as  suited 
to  us  as  they  were  to  himself  and  the  generation  to  which 
he  belonged.  Men  have  thoughts  which  are  only  for  the 
initiated ;  but  God's  are  for  the  race. 

Thirdly.  From  the  sjyiritual  dcjyendence  of  man  ujmn  man. 


492  THE  HOMILIST. 

Man  is  as  dependent  upon  his  fellow  for  spiritual  blessings 
as  he  is  for  material.  He  is  dependent  upon  him  for  his 
education,  his  knowledge,  and  his  religious  impressions.  It 
is  God's  plan  that  man  should  be  the  spiritual  teacher  of 
man.  The  world  wants  the  religious  thoughts  we  get  from 
God.  They  are  the  only  forces  that  can  break  its  fetters, 
chase  away  its  darkness,  and  lift  it  into  true  freedom  and 
light. 

Fourthly.  From  the  general  teaching  of  the  Bible.  What 
the  prophets  and  apostles  received  they  taught,  what  they 
heard  they  communicated.  What  the  apostles  received 
from  Christ  they  were  commanded  to  go  and  preach  unto 
all  the  world.  When  "  it  pleased  God,  said  Paul,  to  reveal 
his  Son  in  me,  immediately,"  etc. 

Men  are  giving  their  thoughts  and  impressions  every  day 
to  others ;  and  these  exert  an  influence  upon  the  character 
and  destinies  of  men  that  will  be  fully  known  only  in  eter- 
nity. None  of  us  can  live  unto  ourselves.  In  every  act 
we  produce  a  ripple  upon  the  great  sea  of  existence  that 
shall  go  on  in  ever-widening  circles.  Every  moment  we 
touch  chords  that  shall  vibrate  through  the  ages.  Let  us 
then  get  from  God  the  true  thoughts  and  give  them  out ; 
let  us  catch  the  divine  rays  and  reflect  them,  and  we  shall 
help  to  light  up  the  world  with  the  "  true  light." 

III.    Man's  moral  mission  consists  in   the  practical 

REALIZATION  OF  COMMUNICATIONS    FROM    THE    ETERNAL    MIND. 

"Though  it  tarry,  wait  for  it,  because  it  will  surely  come; 
it  will  not  tarry."  "  For  the  vision  is  yet  for  an  appointed 
time,  but  at  the  end  it  shall  speak,  and  not  lie."     Rest  as- 


MAN'S   MOEAL   MISSION   IN  THE   WORLD.        493 

sured,  that  all  he  has  said  shall  be  accomplished.  There  is 
a  time  afforded  for  the  fulfillment  of  all  God's  promissory 
communications  to  man.  The  vision  of  the  prophecy  is 
"yet  for  an  appointed  time."  In  the  divine  purpose  there 
is  a  period  fixed  for  the  realization  of  every  divine  promise. 
That  time  may  seem  very  remote  to  us ;  but  "  one  day 
with  the  Lord  is  as  a  thousand  years,  and  a  thousand  years 
as  one  day."  However  distant  it  may  seem,  our  duty  is  to 
wait  in  earnest  practical  faith  for  it.  "  It  will  surely  come ; 
it  will  not  tarry."  Has  he  promised  that  the  world  shall 
be  reduced  to  the  genial  and  merciful  sovereignty  of  Christ  1 
It  may  seem  far  off  to  us :  "  wait  for  it."  "  As  the  rain 
Cometh  down  from  heaven,"  etc.  "Heaven  and  earth  shall 
pass  away,"  etc.  To  live  under  the  practical  influence  of 
the  truth  of  all  the  communications  which  God  makes  to 
us,  to  embody  his  word  in  our  life,  to  work  out  his  doctrines 
in  living  characters,  to  furnish  the  world  with  a  living  ex- 
position of  this  book,  to  become  "  living  epistles  of  Christ," 
known  and  read  of  all  men,  this  is  our  mission,  O  to  be 
ruled  in  everything,  to  be  moulded  in  every  part,  by  his 
communications!  to  have  his  word  dwelling  in  us  as  the 
nucleus  around  which  all  our  thoughts  gather,  as  a  light 
through  which  we  look  at  the  universe,  and  in  which  we 
pursue  our  way ! 

From  the  whole  we  leani  then  who  it  is  that  fulfills  his 
moral  mission  in  this  world.  Who  is  it  ?  Not  the  man  who 
amasses  the  most  wealth  and  becomes  the  most  secuhirly  in 
fluential ;  not  the  man  who  revels  most  in  material  luxuries 
and  animal  gratifications ;  not  even  the  man  who  has  risen 
to    the    most   clear    and    comprohonsiv«>  knowledge  of  the 


494  THE  HOMILIST. 

universe  and  God.  No,  but  the  man  whose  spiritual  eye 
and  ear  are  open  to  receive  communications  from  the 
Eternal ;  whose  soul  is  ever  in  a  waiting  attitude,  receiving 
thoughts  from  him,  and  saying,  "  How  precious  are  thy 
thoughts  unto  me,  0  God !"  the  man  who  not  only  receives 
but  communicates  what  he  receives,  either  by  pen  or  tongue, 
or  both.  For  it  is  the  thoughts  we  get  directly  from  com- 
munion with  him,  which  are  full  of  freshness  and  life,  and 
not  the  thoughts  we  excogitate  from  our  own  poor  brain,  or 
borrow  from  other  men,  that  give  value  to  our  written  or 
our  oral  discourses.  The  man,  moreover,  who  not  only 
receives  and  communicates,  but  practically  realizes  and 
carries  out  in  the  spirit  and  habits  of  his  life  God's  rev- 
elation, is  the  man  that  fulfills  his  moral  mission. 

We  are  here  then,  brothers,  for  these  three  purposes,  not 
for  one^  but  for  all.  God  is  to  be  everything  to  us ;  he  is  to  fill 
up  the  whole  sphere  of  our  being,  our  "  all  in  all."  We  are 
to  be  his  auditors^  hearing  his  voice  in  everything ;  we  are 
to  be  his  organ^  conveying  to  others  what  he  has  conveyed  to 
us ;  we  are  to  be  his  representatives,  manifesting  him  in 
every  act  of  our  life.  All  we  say  and  do,  our  looks  and 
mein  are  to  be  rays  reflected  from  the  "  Father  of  lights." 

In  conclusion  we  remark, 

First,  The  reasonableness  of  religion.  What  is  religion  ? 
It  is  rightly  to  receive,  propagate,  and  develop  communica- 
tions from  the  Infinite  Mind.  Is  there  anything  unreasona- 
ble in  this  %  Is  it  not  in  keeping  with  the  analogy  of  na- 
ture ?  If  there  be  a  great  Parent  Spirit  of  the  universe,  and 
if  "  we  are  his  offspring,"  can  anything  be  more  reasonable 
than  that  we  should  seek  a  living  fellowship  with  his  mind  ? 


MAN'S  MORAL    MISSION   IX   THE   WORLD.        405 

Secondly.  The  grandeur  of  a  relif/ioiis  life.  What  is 
sometimes  called  religion  is  indeed  a  despicable  thing.  The 
adoption  without  individual  reflection  of  some  narrow  creed 
which  leads  its  votaries  to  damn  all  who  will  not  believe  the 
same,  often  passes,  alas  !  for  religion.  The  narrowness,  the 
intolerance,  the  bigotry,  the  selfishnessof  many  professors  and 
many  sects,  are  hideous  and  hellish  misrepresentations  of  the 
true  thing.  O*  ye  skeptics,  remember  that  the  conventional 
religion  you  denounce  is  not  the  religion  of  God.  We 
loathe  it  as  you.  To  be  religious  is  to  be  a  disciple  of  the 
all-knowing  God.  To  be  truly  religious  is  to  be  a  minister 
of  the  all-ruling  God.  To  be  religious  is  to  be  a  represent- 
ative of  the  all-glorious  God.  Is  there  anything  more 
grand  in  conception  than  this.  A  religious  life  is  a  trans- 
cendentally  glorious  life. 

Thirdly.  The  function  of  Christianity.  What  is  the 
specific  design  of  the  Gospel  ?  To  qualify  man  to  fulfill  his 
mission  on  earth.  It  does  this  and  nothing  else  can.  The 
greatest  of  ancient  sages  felt  the  need  of  such  help  as 
Christianity  oflTers.  "  We  must,"  says  Socrates,  "  of 
necessity  wait  till  some  one  from  Him  who  careth  for  us 
shall  come  and  instruct  us  how  we  ought  to  behave  toward 
God  and  man."  "We  cannot,"  says  the  illustrious  Plato, 
"  know  of  ourselves  what  petitions  will  be  pleasing  to  God, 
or  what  worship  we  should  pay  to  him ;  but  it  is  necessary 
that  a  lawgiver  should  be  sent  from  heaven  to  instruct  us. 
.  .  .  O  how  greatly  do  I  desire  to  see  that  man  and 
who  he  is !"  That  some  one  for  whom  Socrates  waited, 
that  Lawgiver  whom  Plato  so  devoutly  desired  to  see,  hjis, 
thank  God !  come  into  our  world,  and  wo  have  "  seen  his 


496  THE  HOMILIST. 

glory,  as  the  only  begotten  of  the  Father,  full  of  grace  and 
truth."  He  does  all,  and  more  than  these  renowned  sages 
in  the  vastness  of  their  aspirations  ventured  to  expect.  He 
transcends  their  ideal  teacher.  In  Christianity  he  sup- 
plies all  we  require  to  enable  us  to  perform  our  mission. 
He  provides  a  medium  of  intercourse  between  man  and  his 
God.  He  has  furnished  a  moral  "  ladder  "  by  which  men 
in  the  lowest  degradation  of  sin  can  ascend  to  God.  Human 
depravity,  which  has  created  a  mighty  chasm  between  man 
and  his  Maker,  he  has  bridged  over  by  his  sacrifice,  and 
now  a  free  intercourse  can  be  carried  on.     "  Through  Him 

WE  HAVE  ACCESS  BY  ONE  SpiRIT  UNTO  THE  FatHER." 


THE   END. 


DATE  DUE 

->.^...6^ 

'^B     "f. 

\ 

GAYLORD 

PRINTED  IN  U.S.A. 

^.. 


'^'^'4^'ZJ^ 


'L  C 


^-   2^^ 


